Likewise, ye wives, be in subjection 1 Peter 3:1-7 Wifely subjection John Rogers. Here is required of wives subjection towards their husbands; though God made them in many things equal, yet in wisdom He thought meet to make some little inequality, and appointed the husband to be the superior and head, and so to rule, and the wife to be subject to him; yet not so but that he hath his rules to bound his rule, that it exceed not ( 1 Corinthians 11:8, 9 ; 1 Timothy 2:13 ). Neither is this without reason; for if all were equals in the commonwealth there would be confusion; and if all bells were of a bigness, and all the strings of an instrument of one size, there would be a harsh sound, and no melody: so, were there not some small inequality between husbands and wives, there could not but be contention. It is God's order that wives be subject, as it is His order the sun should shine, the earth bear fruit, the heavens cover us. Accordingly, God hath provided to make man the stronger, woman the weaker vessel, that he might be the fitter to rule, and she (feeling her own weakness) the more willing to be ruled. ( John Rogers. )

Benson Commentary 1 Peter 3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 1 Peter 3:1-2 . Likewise — As I have exhorted servants to be in subjection to their masters, I in like manner say, Ye wives, be in subjection to your own husbands — In all things just and lawful; that if any (he speaks tenderly) obey not the word — Disbelieve and reject the gospel; they also may, without the word — Though they neglect or reject that means of grace; be won by the conversation — The good behaviour of the wives — That is, be gained over to Christ. “Here St. Peter wisely intimates to the women, that the silent, but powerful persuasion of a becoming behaviour, would be more effectual in winning their unbelieving husbands to embrace the gospel, than many arguments, proposed perhaps with heat, for the purpose of convincing them. For when the husbands found what a happy influence the gospel had in making their wives sweet-tempered and dutiful in every respect, they could not but entertain a good opinion of a religion which produced such excellent effects.” While, with admiration and increasing love, they daily behold your chaste and spotless conversation coupled with fear — With a dutiful, respectful, obliging conduct, and a care not to displease. 1 Peter 3:2 While they behold your chaste conversation coupled with fear. 1 Peter 3:3 Whose adorning let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; 1 Peter 3:3-4 . Whose adorning, &c, — See note on 1 Timothy 2:9 ; Titus 2:3 . “Three things are here expressly forbidden: curling the hair, wearing gold, (by way of ornament,) and putting on costly or gay apparel. These, therefore, ought never to be allowed, much less defended, by Christians.” — Wesley. But let it be the hidden man of the heart — An inward, gracious disposition, or complete inward holiness, namely, that which is not corruptible — Which will not wear out and decay, as the external ornaments of dress will; even a meek and quiet spirit — Essential to true holiness. A meek spirit consists in bearing provocation patiently; a quiet spirit in abstaining from giving provocation, especially by bitter language, and from causing unnecessary trouble to any; in the sight of God — Who looks at the heart. “All superfluity of dress contributes more to pride and anger than is generally supposed. The apostle seems to have an eye to this, by substituting meekness and quietness in the room of the ornaments he forbids. ‘I do not regard these things,’ is often said by those whose hearts are wrapped up in them. But offer to take them away, and you touch the very idol of their souls. Some, indeed, only dress elegantly that they may be looked on; that is, they squander away their Lord’s talent to gain applause; thus making sin to beget sin, and then plead one in excuse of the other.” — Wesley. The sentiments contained in this verse are illustrated by Blackwall ( Sacred Classics: vol. 1. p. 164,) as follows: “How must all the short-lived beauties, the shapes, features, and most elegant and rich ornaments of the mortal body, which attract the eyes and admiration of vain mortals, fade away, and lose their charms and lustre, when compared with the heavenly graces of a pious and regular temper, the incorruptible ornaments and beauties of the soul, which are ever amiable, and of high value in the eye of God, the Sovereign Judge of what is good and beautiful!” Nearly resembling this is a passage of Crates, a heathen philosopher, quoted by Plutarch: “Neither gold, nor emeralds, nor pearls grace and ornament a woman; but all those things which clearly express and set off her gravity, regularity, and modesty.” 1 Peter 3:4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. 1 Peter 3:5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands: 1 Peter 3:5-6 . For after this manner — Namely, with inward holiness and outward plainness; in old time — In the patriarchal ages; the holy women who trusted in God — And therefore did not act thus from servile fear, but from true piety, and are consequently worthy to be imitated; adorned themselves — Their adorning, according to St. Peter here, was, 1st, Their meek subjection to their husbands; 2d, Their quiet spirit, not afraid or amazed; and, 3d, Their unblameable behaviour, doing all things well. Even as Sarah obeyed Abraham — See Genesis 12:5 ; Genesis 18:6 ; calling him lord — In token of her subjection; for the ancients, by giving titles of respect to their superiors, acknowledged their own inferiority. Therefore, by mentioning the reverence with which Sarah spake of Abraham, the apostle intimates that she entertained the highest respect for him, and a just sense of her own subjection to him. Sarah was considered by the Jewish women as an illustrious pattern of a dutiful wife; whose daughters — Or children, in a spiritual, as well as natural sense; ye are — Or show yourselves to be, and that ye are entitled to the same inheritance; as long as ye do well — Discharge all your conjugal duties conscientiously. Sarah being constituted by God the mother of all believers, ( Galatians 4:26 ,) even as Abraham was made their father, the believing women of Pontus, by imitating Sarah’s virtues, became her children, though not descended from her. And are not afraid with any amazement — So terrified with the apprehension of any danger or prejudice that may arise to you on account of your piety, as to be discouraged from your duty, or induced, through fear of displeasing your husbands, to do actions contrary to your religion. For, while the apostle enjoined wives to be in subjection to their husbands, he cautioned them against committing sin, especially the sin of idolatry, either from a desire to please their husbands, or from a fear of offending them. 1 Peter 3:6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement. 1 Peter 3:7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 1 Peter 3:7 . Likewise, ye husbands — See on Ephesians 5:25 ; Colossians 3:19 ; dwell with them — Conduct yourselves toward them, according to knowledge — Wisely and discreetly; suitably to that knowledge of your duty which you have obtained by the gospel: or, knowing they are weak, and therefore to be used with tenderness: yet do not despise them for this, but give them honour — Both in heart and in your behaviour toward them, as those who are called to be joint-heirs of that eternal life which ye and they hope to receive by the free grace of God. “In Scripture, honour is sometimes used for maintenance, because to supply any one with the necessaries and conveniences of life was considered, in ancient times, as doing him honour. Accordingly the Greeks, in reward of eminent services done to the community, decreed maintenance at the public expense to those who had performed these services. By assigning as the reason why honour should be given to the wife, that she is weaker than the husband, in body or person, (as the word ?????? , vessel, here seems to mean,) the apostle hath intimated, not only that he ought to afford her a competent share of the necessaries and conveniences of life, but as much relief from bodily labour as his circumstances will allow: all which is most reasonable, considering the many bodily troubles women are subject to, in the breeding, bearing, and nursing of children.” That your prayers be not hindered — On the one part or the other. All sin hinders prayer, particularly anger. Any thing at which we are angry is never more apt to come into our minds than when we are at prayer. And those who do not forgive, will find no forgiveness from God. 1 Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 1 Peter 3:8-9 . Finally — This section of the epistle reaches to 1 Peter 4:11 . The apostle seems to have added the rest afterward. Be ye all of one mind — ????????? , unanimous; guarding against all unnecessary occasion of contention: see on Romans 12:16 : have compassion, &c. — Greek, ????????? , sympathizing with each other; rejoicing and sorrowing together: love all believers as brethren: be pitiful — Toward the afflicted. The original word, ??????????? , is, literally, of good bowels. The meaning is, Be moved with compassion on beholding the weaknesses and distresses of others, and do all you can to assist and relieve them. Be courteous — To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love. Not rendering evil for evil — See on Matthew 5:39 ; or railing for railing — One reproachful speech for another; but contrariwise, blessing — Even to those that curse you, according to Christ’s precept; wishing and praying for their welfare, and endeavouring to promote it. Knowing that ye are thereunto called — Namely, to be of this benevolent and beneficent forgiving temper: that ye should inherit a blessing, immense and eternal. Therefore their railing cannot hurt you; and by blessing them, you imitate God, who blesses you. 1 Peter 3:9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 1 Peter 3:10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: 1 Peter 3:10-13 . He that will love life — That would make life amiable and desirable; and see good days — Namely, such as are prosperous and happy; let him refrain his tongue from evil — From railing, back-biting, tale-bearing, from all rash and provoking expressions; and his lips that they speak no guile — No deceit; nothing contrary to sincerity and simplicity. See on Psalm 32:2 . In this and the following verses the apostle offers three arguments, of great importance, to induce men to the practice of piety and virtue: 1st, It secures the happiness both of the present and of the future life: 2d, It ensures the favour and protection of God, 1 Peter 3:12 : 3d, It disarms the malice of men, 1 Peter 3:13 . Let him eschew evil — ????????? ??? ????? , let him turn away from evil, of every kind, and from evil dispositions, as well as evil words and actions; and do good — To the utmost extent of his power. Let him seek peace — Endeavour, as much as in him lieth, to live peaceably with all men: and pursue it — When it appears to flee from him. For the eyes of the Lord are over the righteous — Are continually set upon them, to watch over and protect them; and his ears are open to their prayers — Especially when they are in distress. But the face of the Lord — His countenance, full of wrath and resentment; is against them that do evil — Against all that live in known sin, whether high or low, rich or poor. And who is he that shall harm you — That shall have the ability to do you any real harm; if ye be followers of that which is good — Or imitators of the good One, as the original expression, ??? ?????? ??????? , may be rendered: that is, if you copy after the benevolence of your heavenly Father, and of his beloved Son, your great Master, whose whole life was so illustrious an example of the most diffusive generosity and goodness to his followers? 1 Peter 3:11 Let him eschew evil, and do good; let him seek peace, and ensue it. 1 Peter 3:12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil. 1 Peter 3:13 And who is he that will harm you, if ye be followers of that which is good? 1 Peter 3:14 But and if ye suffer for righteousness' sake, happy are ye : and be not afraid of their terror, neither be troubled; 1 Peter 3:14-16 . But if you should suffer — If any should be so wicked as to endeavour to harm you when you are doing good; if your heathen rulers, or any others, should persecute you for righteousness’ sake; that is, upon the account of your religion, because you follow Christ, and believe and obey his gospel; this, properly speaking, will be no harm to you, but a good: yea, happy are you — In so suffering, in spite of all the malicious and outrageous efforts of your enemies; yea, your sufferings will be so far from lessening, that they will increase your happiness, and that in many respects. Be not afraid of their terror — ??? ?? ????? ????? ?? ???????? , the very words of the Septuagint, Isaiah 8:12-13 ; Fear ye not their fear: the exhortation which Isaiah gave to the Jews when threatened with an invasion by the Assyrians. The words are a Hebraism; the meaning of which is, Be not affected with the fear which they endeavour to raise in you by their threatenings. Or, as some understand the expression, Let not that fear be in you which the wicked feel. But sanctify the Lord God in your hearts — Namely, by fearing him more than men, how many or powerful soever they may be; by believing all his promises; by trusting in his wisdom, power, and goodness; by acknowledging his justice in the punishments which he inflicts, and by patiently bearing all the trials he is pleased to appoint. By these dispositions, believers sanctify God in their hearts; they give him the glory of all his perfections. See on Isaiah 8:13 . And be ready always — By a familiar acquaintance with the contents and evidences of your holy religion, and by that cheerfulness and presence of mind which arises from a consciousness of your practical regard to it; to give an answer to every man that asketh you — Either by virtue of his office, or for his own information; or when the defence of the truth requires it; a reason of the hope that is in you — Of eternal life; with meekness — For anger would hurt your cause, as well as your soul; and fear — A filial fear of offending God, and a jealous fear of yourselves, lest you should speak amiss. Having a good conscience — Keeping your consciences clear from guilt, that they may justify you when men accuse you; or conducting yourselves so that your consciences may not reproach you for dishonouring the gospel, by walking unsuitably to its holy precepts; that whereas, or wherein, they speak evil of you, as of evil-doers — And lay to your charge crimes of the most detestable nature; they may be put to shame, who falsely — Without any shadow of cause; accuse your good conversation — Your inoffensive, useful, and holy behaviour; in Christ — According to his doctrine and example. 1 Peter 3:15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: 1 Peter 3:16 Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. 1 Peter 3:17 For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. 1 Peter 3:17-18 . For it is infinitely better, if the will of God be so — That you should suffer; and his permissive will in this respect appears from his providence; that ye suffer for well-doing, rather than for evil-doing — The testimony of a good conscience, and the sense of the divine favour, affording the no blest supports in the former case; whereas, in the latter, the severest torments that can be endured are those which the guilty mind inflicts upon itself; to which may be added, that while we suffer for the truth, we have the comfort of reflecting that we follow our blessed Redeemer, which is another most powerful source of consolation. For Christ also hath once suffered for sins — Not his own, but for ours, to make an atonement for them; the just for the unjust — Or the holy for the unholy; for the word just here denotes a person who has fulfilled not barely social duties, but every branch of righteousness; and the word unjust signifies not only those who have wronged their neighbours, but those who have transgressed any of the commands of God; that he might bring us to God — Might reconcile God to us, and us to God; and might obtain for us his gracious favour here, his Holy Spirit, to renew us after his image, and might bring us to his blissful presence hereafter; by the same steps of suffering and of glory. It is justly observed by Macknight, that in the sufferings of Christ we have a clear proof that sufferings are no evidence of the wickedness of the sufferer, nor of the badness of the cause for which he suffers; and that the power of God, visible in Christ’s resurrection, affords to all, who lose their lives for the gospel, a sure ground of consolation and hope that God will raise them up at the last day. Being put to death in the flesh — In the human nature; or in respect of that frail, mortal life he had on earth; but quickened — ??????????? , made alive; by the Spirit — The Spirit of God and of Christ. “As Christ was conceived in the womb of his mother by the Holy Spirit, ( Luke 1:35 ,) so he was raised from the dead by the same Spirit; on which account he is said ( 1 Timothy 3:16 ) to have been justified by the Spirit; and ( Hebrews 9:14 ) to have offered himself without spot to God, through the eternal Spirit. It is true the resurrection of Christ is ascribed to the Father, 1 Corinthians 6:14 ; 2 Corinthians 4:14 ; Ephesians 1:20 ; but that is not inconsistent with Peter’s affirmation in this verse;” for the Father may, with the strictest propriety, be said to have done what his Spirit did, especially as it was done to show that God acknowledged Jesus to be his Son. And our Lord’s words, ( John 2:19 ,) Destroy this temple, and in three days I will raise it up, are to be understood in the same manner. He raised it up by that Spirit which proceeded from him as well as from the Father. 1 Peter 3:18 For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit: 1 Peter 3:19 By which also he went and preached unto the spirits in prison; 1 Peter 3:19-20 . By which also — That is, by which Spirit; he went and preached — ????????? ???????? , having gone, he preached, namely, in and by Noah, who spake by the Spirit of Christ, ( 1 Peter 1:11 ,) and of the Father, who said, ( Genesis 6:3 ,) referring to the men of that generation, My Spirit shall not always strive with man. Hence Noah is called a preacher of righteousness: 2 Peter 2:5 . “By attributing the preaching of the ancient prophets to Christ, the apostle hath taught us, that from the beginning the economy of man’s redemption has been under the direction of Christ. To the spirits in prison — That is, which were in prison when St. Peter wrote this epistle. They were men in the flesh when Christ preached to them by his Spirit speaking in Noah; but after they were dead, their spirits were shut up in the infernal prison, detained, like the fallen angels, ( Jdg 1:6 ,) unto the judgment of the great day; which sometime — ???? , once, or formerly, were disobedient, when the long-suffering of God waited — For their repentance; in the days of Noah — During the long space of one hundred and twenty years; while the ark was preparing — During which time Noah warned them all to repent, and flee from the wrath to come. Wherein — In which ark; few, that is, eight souls — Namely, Noah and his wife, with their three sons and their wives; were saved by water — Or, were carried safely through the water; namely, the waters of the flood, which bare up the ark in which they were enclosed. Some suppose that the persons here spoken of are said to have been in prison in the days of Noah, by the same figure of speech, by which the persons to whom Christ preached in the days of his flesh, are called captives in prison, Luke 4:18 . “Christ’s preaching to the antediluvians by Noah, their destruction for their disobedience to that preaching, and the preservation of Noah and his family in the ark, are all fitly mentioned, to show that it hath been God’s way from the beginning of the world, when the wickedness of men became general, to oppose it, by raising up prophets to reprove them, and warn them of their danger; and after waiting for their repentance to no purpose, to destroy them; while he delivered the righteous from the evils to which they were exposed, by manifest interpositions of his power. These things teach us, that we should not think the worse of the gospel, because it hath been rejected by many; nor of ourselves, because we are persecuted by the wicked. On the other hand, by the punishment of the antediluvians, and of the Jews who crucified our Lord; wicked men and persecutors are taught to dread the judgments of God.” — Macknight. 1 Peter 3:20 Which sometime were disobedient, when once the longsuffering of God waited in the days of Noah, while the ark was a preparing, wherein few, that is, eight souls were saved by water. 1 Peter 3:21 The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ: 1 Peter 3:21-22 . The like figure whereunto — ????????? , the antitype whereof, that is, the thing which corresponds, not with the water, but with the ark; even baptism doth now save us — Or is the instrument of our safety and preservation, from the guilt, power, and consequences of sin, which overwhelms the world as a flood. Not the putting away the filth of the flesh — As if he had said, By baptism I do not mean merely or chiefly the sprinkling or washing the body with water from its filthiness, which is only the outward or visible sign of baptism, but the inward renewing grace of God, producing the answer of a good conscience, or a divine consciousness that both our persons and our actions are accepted; by the resurrection of Christ — That is, the baptism which consists in the answer of a good conscience toward God, and which is the antitype or thing which was signified by Noah’s preservation in the ark, now saves us as effectually as the ark preserved Noah from destruction by the flood. It is well known the Jews laid a great stress upon their lustrations or washings. The apostle, therefore, very properly cautions his readers against such foolish dependancies. A readiness to perform their whole duty, and even to suffer persecution for the sake of truth, was absolutely necessary in the first Christians, in order to their maintaining that good conscience, to which, in their baptism, they professed a great regard, and to the exercise of which they solemnly engaged themselves. The word ????????? , here rendered answer, signifies rather interrogation, and is said by Archbishop Leighton to be a judicial word, and to signify interrogations used in the law for a trial, or executing a process, and has been thought by some commentators to refer to certain interrogations, said by Cyprian and other ancient writers to be put to persons who offered themselves to baptism, concerning their faith in Christ, and their renunciation of Satan with all his works, and the vanities of the world. But it does not appear, Macknight thinks, that these questions and answers were used in the apostle’s days; and if they were not, the apostle could not refer to them. “Allowing, however,” he says, “that the word question is here put for the word answer, this answer of a good conscience, being made to God, is an inward answer, and means the baptized person’s sincere persuasion of the things which, by submitting to baptism, he professed to believe; namely, that Jesus, in whose name baptism is administered, arose from the dead, and that at the last day he will raise all from the dead to eternal life, who sincerely obey him. This signification of baptism the Apostle Paul hath taught, Romans 6:4-5 ; and therefore he calls it, our begun confidence, Hebrews 3:14 ; and exhorts the Hebrews to hold it steadfast to the end.” Who is gone into heaven — As our forerunner; and is on the right hand of God — Having all power in heaven and on earth; angels, authorities, and powers — That is, all orders, both of angels and men; being made subject to him — Insubserviency of his great design, of saving all his true followers. The apostle, in speaking here of the resurrection and glory of Christ, means not only to represent him as the object of our confidence, but to intimate, that if we imitate him in his courageous fidelity, we may hope to partake with him in his glory. 1 Peter 3:22 Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him. Benson Commentary on the Old and New Testaments Text Courtesy of BibleSupport.com . Used by Permission.

Expositor's Bible Commentary 1 Peter 3:1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; Chapter 9 CHRISTIAN WIVES AND HUSBANDS 1 Peter 3:1-7 THE Apostle gave at first { 1 Peter 2:13 } the rule of Christian submission generally; then proceeded to apply it to the cases of citizens and of servants. In the same way he now gives injunctions concerning the behavior of wives and husbands. The precept with which he began holds good for them also. "In like manner, ye wives, be in subjection to your own husbands." The life and teaching of Jesus had wrought a great change in the position of women, a change, which can be observed from the earliest days of Christianity. We can gather in what estimation women were generally held among the Jews at that time from the expression used in the account of our Lord’s interview with the woman of Samaria. There it is { John 4:27 } that the disciples marveled that Jesus was talking with a woman. Such a feeling must afterwards have been entirely dispelled, for all through the earthly life of Christ we find Him attended by women who ministered unto Him; we read of His close friendship with Mary and Martha, and are told, at the time of His death, { Matthew 27:55 } that many women beheld the Crucifixion afar off, having followed Him from Galilee. Women were the earliest visitors to the tomb on the great Easter morning, and to them, among the first, { Luke 24:22 } was the Lord’s resurrection made known. We are not surprised therefore, in the history of the infant Church, to read { Acts 1:14 } that women were present among the disciples who waited at Jerusalem for the promise of the Father, nor to learn how the daughters of Philip the evangelist { Acts 21:9 } took a share in the labors of their father for the cause of Christ, or that Priscilla, { Acts 18:26 } equally with her husband, was active in Christian good offices. Other examples occur in the Acts of the Apostles: Dorcas, Lydia, and the mother of Timothy; and the constant mention of women which we find in the salutations with which St. Paul concludes his letters make it clear how large a part they played in the early propagation of the faith. "Fellowworkers," "servants of the Church," "laborers in the Lord," are among the terms which the Apostle applies to them; and we know from the Pastoral Epistles what help the primitive Church derived from the labors of its deaconesses and widows. To be occupied in such duties was sure to give to women an influence which they had never possessed before; and the women converts, in countries such as these Asiatic provinces, were exposed to the same sort of danger which beset the slave population at their acceptance of the Christian faith. They might begin to think meanly of others, even of their own husbands, if they were still content to abide in heathenism. Such women might incline at times to take counsel for their life’s guidance with Christian men among the various congregations to which they belonged and to set a value on their advice above any which they could obtain from their own husbands. They might come to entertain doubts also whether they ought to maintain the relations of married life with their heathen partners. With the knowledge that such cases might occur, St. Peter gives this lesson, and as in the case of slaves, so here, he gives no countenance to the idea that to become a Christian breaks off previous relations. Wives, though they have accepted the faith, have wifely duties still. Like Christian citizens living in a heathen commonwealth, they are not by religion released from their previously contracted obligations; they are to abide in their estate, and use it, if it may be done, for the furtherance of the cause of Christ. Be in subjection to your own husbands; they have still their claim on your duty. There is much gentleness in the Apostle’s next words. He knows that there may arise cases where believing wives have husbands who are heathen. But he speaks hopefully, as thinking they would not be of frequent occurrence: "even if any obey not the word." Wives, especially if they be of such a character as the Apostle would have them be, could not have been won to the faith of Christ without much converse with their husbands on so deep a subject; and the word which was working effectually in the one would often have its influence with the other. It might not always be so. But husbands, though not obeying the word as yet, are not to be despaired of. And here we may turn aside to dwell on the tone of hope in which St. Peter speaks of these husbands who obey not. For the word ( ??????????? ) by which they are described, is the same that is used in 1 Peter 2:18 of those who stumble at the word, being disobedient. The lessons here given to Christian wives, not to despair of winning their husbands for Christ, gives warrant for what was said on the former passage: that the disobedience which causes men to stumble need not last for ever, nor imply final obduracy and rejection from God’s grace. But this by the way. The Apostle adds the strongest motive to confirm wives in holding to their married state: "That the husbands may without the word be gained by the behavior of their wives: beholding your chaste behavior coupled with fear." "Without the word" here means that there is to be no discussion. They are so to live as to make their lives a sermon without words, to work conviction without debate; then, when the victory is won, there will remain no trace of combat: all will tell of gain, and nothing of loss. And once again St. Peter uses his special word ( ?????????? ) as he describes how the husbands shall be affected by the behavior of their wives. They shall gaze on it as a mystery, the key to which they do not possess. The wives in heathen homes must have been obliged to hear and see many things, which were grievous and distasteful. The husbands could hardly fail to know that it was so. If, then, they still found wifely regard and respect, wifely submission, with no assertion of a law of their own, no comparison of the lives of Christian men with those of their own husbands, if a silent, consistent walk were all the protest which the Christian wives offered against their heathen environments, such a life could hardly fail of its effect. There must be a powerful motive, a mighty, strengthening power that enabled women to abide uncomplainingly in their estate. For this the husbands would surely search, and in their search would learn secrets to which they were strangers, would learn how their tongue was restrained where remonstrance might seem more natural, how pure life was maintained in spite of temptations to laxity, and the marriage bond exalted with religious observance even when reverence for the husband was meeting with no equal return. Such lives would be more powerful than oratory, have a charm beyond resistance, would win the husbands first to wonder, then to praise, and in the end to imitation. And from describing the grace of such a life the Apostle turns to contrast it with other adornments of which the world thinks highly. "Whose adorning," he says, "let it not be the outward adorning of plaiting the hair, and of wearing jewels of gold, and of putting on apparel." We can see from the catalogue in Isaiah { Isaiah 3:18-23 } that the daughters of Zion in old days had gone to great lengths in this outside bravery, and provoked the Lord to smite them. These had forgotten the simplicity of Sarah. But that in the house of Abraham there were found no such ornaments is hardly to be believed. The patriarch, who sent { Genesis 24:53 } to Rebekah jewels of silver and jewels of gold, did not leave his own wife unadorned. Nor does the language of St. Peter condemn Rebekah’s bracelets, if they be worn with Rebekah’s modesty. The New Testament does not teach us to neglect or despise the body. A misrendering in the Authorized Version, "Who Shall change our vile body," { Php 3:21 } has long seemed to lend countenance to such a notion. It. is one of the gains of the Revised Version that we now read in that place, "Who shall fashion anew the body of our humiliation." Sin has robbed the body of its primal dignity, but it is to be restored and made like unto the body of Christ’s glory. And He did not despise the body when He deigned to wear it that He might draw nearer unto us. If these things be present to our thoughts we shall seek to bestow on the body whatever may make it comely. The mischief arises when the adornment of the outer brings neglect of the inner man, when fine apparel has for its companions the haughtiness, the stretched-forth necks, and wanton eyes which Isaiah rebukes. Then it is that it rightly comes under condemnation. When the jewel is (as Rebekah’s was) the gift of some dear one-a parent, a husband, a near kinsman-it rouses grateful reminiscences, and may fitly be prized, and holily worn, and ranked near to the rings of betrothal and of marriage. Let these be the feelings which regulate womanly adornment, and it may be made a part of the culture of the heart, the inner man, which St. Peter urges the Christian wives to be careful to adorn: "Let your adorning be the hidden man of the heart, in the incorruptible apparel of a meek and quiet spirit, which is in the sight of God of great price." All Scripture regards man as of twofold nature, the outward and the inward, of which the latter is the more precious. He is a Jew who is one inwardly; { Romans 2:29 } the inward man delighteth in the law of God; { Romans 7:22 } while the outward man perishes the inward man may be renewed day by day, { 2 Corinthians 4:16 } being strengthened with power through God’s Spirit. This hidden man is the center from which all the strength of Christian life comes. Let this be rightly adorned, and the outward life will need no strict rules; there will be no fear of excess, least of all when the inner life is cared for because it is precious before God. Its pure array passeth gold and gems, be they ever so beautiful. This is a grace which never fades, but will flourish through eternity. The Apostle proceeds to commend it by a noble example. The Old Testament Scriptures do not dwell largely on the lives of women, but a study of what is said will oftentimes reveal deeper meaning in the record and put force into a solitary word. The writer of the Epistle to the Hebrews couples Sarah with Abraham in the list of heroes and heroines of faith, and St. Peter from a single word finds a text to extol the submission which she showed to her husband. He probably refers to Genesis 18:12 , where she gives the title of "lord" to Abraham, as Rachel in another place { Genesis 31:35 } does to her father Laban: "For after this manner aforetime the holy women also, who hoped in God, adorned themselves, being in subjection to their own husbands: as Sarah obeyed Abraham, calling him lord." A Scripture example which has more in common with the experience of the Asian women is the life of Hannah. Her lot, for a time at least, was as full of grief and disappointment as theirs could be, but her trust in God was unshaken. Her patience under provocation was exemplary, while the picture of her home life is one full of touching affection on the part of both husband and wife; and the mother’s gratitude, when her prayer was granted, is set forth in her noble hymn of thanksgiving and in the devotion of her child to the service of the God who had bestowed him. Ruth is another of those holy women who must have been in St. Peter’s thoughts, who, though not of the house of Israel, manifested virtues in her life which made her fit to be the ancestress of King David. The Apostle, however, seems to have had a purpose in his special mention of Sarah. As the sons of Israel looked back to Abraham and to the covenant sealed with him, yea, not seldom prided themselves on being his children, so the daughters of Israel counted themselves as Sarah’s daughters after the flesh. St. Peter now gives them another ground for that claim. God’s promises to Abraham have been fulfilled in Christ, and so Christian Jewesses are more truly than ever daughters of Sarah. "Whose children ye now are." But to the heathen converts the same door was opened. They by their faith were now made partakers of the ancient covenant. They too were become Sarah’s daughters. Let them, one and all, continue in the well-doing which has been commended; let it be seen in the daily round ( ????????? ) of their lives, led in quietness and humility. The excessive love of adornment against which they are warned marks a condition of boldness and unrest. But unrest may enter into the other actions of their life. Their behavior is to be coupled with fear and reverence, but it should eschew everything which partakes of flighty irregularity. It should be steady and consistent, running into no extremes, either of humiliation or the contrary. "Do well, and be not put in fear by any terror." The Apostle now addresses Christian husbands. In his counsel to subjects and slaves he has not dwelt on the duties of rulers and masters. Perhaps he judged it unlikely that his letter would come to the hands of many such, or it may be he thought the lessons which he had to give were more needed by the subject people, if Christ’s cause were to be furthered. But with husbands and wives life has of necessity a great deal in common, and the one partner can hardly receive counsel which is not of interest to the other. To the wives the Apostle spake as though examples of unbelieving husbands might be rare. Christian husbands with unbelieving wives he hardly seems to contemplate. We know from St. Paul { 1 Corinthians 7:16 } that there were such. But doubtless heathen wives hearkened to Christian husbands more readily than heathen husbands to their Christian wives. The husbands are to use their position as heads of their wives with judgment and discretion: "Dwell with your wives according to knowledge." The knowledge of which St. Peter speaks is not religious, godly, Christian knowledge, but that foresight and thoughtfulness which the responsibility of the husband calls for. He will understand what things for his wife’s sake he should do or leave undone. This knowledge, which results in considerate conduct towards her, will manifest itself in Christian chivalry. The woman is physically the feebler of the two. No burden beyond her powers will be laid upon her; and by reason of her weaker nature regard and honor will be felt to be her due. For the woman is the glory of the man. { 1 Corinthians 11:7 } Such observance will not degenerate into undue adulation nor foolish fondness, apt to foster pride and conceit, but will be inspired by the sense that in God’s creation neither is the man without the woman, nor the woman without the man. But beyond and above these daily graces of domestic and social intercourse, the Apostle would have husband and wife knit together by a higher bond. They are "joint heirs" of the grace of life. Both are meant to be partakers of the heavenly inheritance, and such participation makes their chief duty here to be preparation for the life to come. Those who are bound together not by wedlock only, but by the hope of a common salvation, will find a motive in that thought to help each other in life’s pilgrimage, each to shun all that might cause the other to stumble: "That your prayers be not hindered." They are fellow-travelers with the same needs. Together they can bring their requests before God, and where the two join in heart and soul Christ has promised to be present as the Third. And in praying they will know one another’s necessities. This is the grandest knowledge the husband can attain to for the honoring of his wife; and using it, he will speed their united supplications to the throne of grace, and the union of hearts will not fail of its blessing. 1 Peter 3:8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: Chapter 10 THEY WHO BLESS ARE BLESSED 1 Peter 3:8-16 THE Apostle now ceases from his special admonitions, and enforces generally such qualities and conduct as must mark all who fear the Lord. "Finally," he says-and the word may indicate the close of his counsels; but the virtues which he inculcates are of so important a character that he may very well intend them as the apex and crown of all his previous advice - "be ye all likeminded, compassionate, loving as brethren, tenderhearted, humble-minded." St. Peter has here grouped together a number of epithets of which all but one are only used in the New Testament by himself, and they are of that graphic character which is so conspicuous in all the Apostle’s language. "Like-minded." If the word be not there, the spirit is largely exemplified in the early history of the Church. How often we hear the phrase, "with one accord," in the opening chapters of the Acts. Thus the disciples continued in prayer; { Acts 1:14 } thus they went daily to the temple; { Acts 2:46 } thus they lifted up their voices to God, { Acts 4:24 } for all they that believed were of one heart and one soul. { Acts 4:32 } Such lives exhibit harmony of thought, the same aim and purpose. The men may not, will not, always use the same means or follow the same methods, but they will all be seeking one result. Such unity is worth more than uniformity. "Compassionate." This feeling St. Paul describes { Romans 12:15 } as rejoicing with them that do rejoice and weeping with them that weep. For the paqh•ata of this life are not always sorrowful, though the best of them are not worthy to be compared with the glory that shall be revealed. { Romans 8:18 } "Loving as brethren." The sense of the brotherhood of Christians is strongly marked in all the New Testament Scriptures. It is the name by which our Lord claims fellowship with men, being not ashamed to call them brethren. It is the designation of the Christian body from the first, { Matthew 23:8 } is constantly found in the Acts and the Epistles, { Acts 6:3-9 , Acts 11:29 } and has been used of the Church in every age, marking how as one family we dwell in Him. Next comes the word which is not St. Peter’s alone: "Tenderhearted." St. Paul has it, { Ephesians 4:32 } but it is no Greek notion. It was a Jewish idea that deep feeling was closely connected with some of the organs of the body; and in the Old Testament, as in the story of Joseph { Genesis 43:30 } and elsewhere, { 1 Kings 3:26 } we come upon such phrases as "His bowels did yearn upon his brother." This Hebrew notion the LXX has conveyed into Greek by the word which St. Peter here uses, and which those translators had used and consecrated long before. For them so exalted was the thought contained in it that they employ it in the prayer of Manasses ( 1 Peter 3:7 ) to express the tenderness of God towards the penitent, the yearning love of the Father, who sees the prodigal afar off, and has compassion. "Humble-minded." This word and those akin to it are almost a New Testament creation. The heathen had no admiration for the temper it expresses, and where they do use the word it is in a bad sense as signifying "cowardly" and "mean-spirited." Before Christ none had taught, "He that is greatest among you shall be your servant." { Matthew 23:11 } It is manifest that if such harmony, kind feeling, attachment, affection, and humility flourished among believers, these virtues would put discord to the rout, and leave no occasion for rending the oneness of the Christian body. They would also be proof against evil from without, both in deed and speech, neither tempted to "render evil for evil" in their actions nor "reviling for reviling" in their words. They have a duty to the world, and cannot thus belie their Christian profession. They are called to adorn the doctrine of their Savior, and the Master’s Sermon has among its prominent precepts "Bless them that curse you." This is the spirit of St. Peter’s exhortation, "But contrariwise blessing"; that is, Be ye of those who bless. For there is a law of recompense with God in good things as in evil; the blessers shall be blessed: "For hereunto were ye called, that ye should inherit a blessing." It is as though he urged them thus: Ye were aforetime enemies of God; but ye have been made partakers of His heavenly calling, { Hebrews 3:1 } that ye may come to blessing. This should move you to bless your enemies. And more than this, the servant of God may receive no blessing from the world, may get curses for his blessing; but yet he knows where to flee for consolation. He can pray with the Psalmist, "Let them curse, but bless Thou," { Psalm 109:28 } conscious that the Lord will stand at the right hand of the needy. The psalmists knew much of such trials, and it is from the words of one of Psalm 34:12-16 that St. Peter enforces his own lesson. It is a psalm full of the knowledge of the trials of God’s servants: "Many are the afflictions of the righteous"; but it is rich also in plenitude of comfort: "The Lord delivereth him out of them all." The father of long ago teaches thus to his children the fear of the Lord: "He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil." A glance at the Psalm will show that the Apostle has not quoted precisely; and though he has much in common with the Greek of the LXX, he does not adhere closely to that. But he gives to the full the spirit both of the Hebrew and the Greek. The life of which the Psalmist speaks is life in this world. The original explains this by making the latter clause of the verse, "and loveth many days, that he may see good." And the love is to be a noble feeling, a desire to make life worth living. Such a life must exhibit watchfulness over words and actions. The precepts begin at the beginning, with control of the tongue. Control that, and you are master of the rest. "It is a little member, but boasteth great things." "The world of iniquity among our members is the tongue, which defileth the whole body". { Jam 3:5-6 } It needs to be kept as with a bridle, and not only when the ungodly are in sight, but constantly. But the words of the Psalm contemplate a further danger. Men may give good words with the lips while the heart is full of bitterness. Then the lips are lying, and this is an evil as great as the former, and more perilous to him who commits it, because the sin does not come to the light that it may be reproved, but contrives to wear the mask of virtue. And the actions need watchfulness also. They must not only possess the negative quality of abstinence from evil, but the positive stamp of good deeds done. "By their fruits ye shall know them." And the work will be no light one. Peace is to be sought, and the Apostle uses a word which implies that a chase is needful to obtain it. St. Paul has a passage very much in the spirit of St. Peter’s teaching here, and the words of which picture distinctly the difficulties which the Christian will have to labor against: "Giving diligence to keep the unity of the Spirit in the bond of peace." { Ephesians 4:3 } This tells us why our Apostle urges the pursuit of peace. It is the clasp which binds the Christian communion together. From all sorts of causes men are prone to fall apart, to break the oneness; and peace is able to hold them fast. Hence the diligence in seeking it, the earnestness of the pursuit that it may not elude us. But when all is done, when men have not been sitting with folded hands waiting and dreaming that peace would come without pursuit, but have labored for it, they do not always attain to it. "I am for peace," says the Psalmist, "but when I speak, they are for war". { Psalm 120:7 } And so the disappointed struggler is directed to the sure source of consolation amid discomfiture. The Lord marks his efforts, knows their earnest purpose in spite of their ill-success. He beholds also those who have withstood them, but with far other regard. St. Peter has not quoted what the Psalmist says of their fate: "God will root out the remembrance of them from the earth." God’s righteous pilgrim is not forgotten. His prayer is heard, and will be answered for good. No shadow has come between him and God, though his lot seem very dark. Neither can the wrongdoer raise a shadow to screen himself from the all-seeing eyes. All things are naked and open before the eyes of Him with whom we have to do. Thus far St. Peter has used the language of the Psalmist, and among the converts the Jews would be sure to supply from the context those other words, "O fear the Lord, all ye His saints; for they that fear Him lack nothing." The Apostle clothes that same thought in his own words: "And who is he that will harm you, if ye be zealous of that which is good? "He has repeatedly dwelt on the power of goodness to win unbelievers to its { 1 Peter 2:12 ; 1 Peter 3:1 } and the same idea shapes his words now. In those days the Zealots were well known, and their unbounded enthusiasm for their evil cause. Josephus lays the destruction of Jerusalem at their door. The Apostle would have Christ’s disciples "zealots" for Him. Let there be nothing halfhearted in their service, anal its power will be irresistible. It will avail either to silence and confound the adversaries, or to strengthen the faithful so that the smell of the furnace of persecution shall not pass upon them. They shall be enabled to break the chains with which their foes would bind them as easily as Samson his green withes. "But and if ye should suffer for righteousness’ sake, blessed are ye." If ye endure chastening, God is dealing with you as with sons. He has called Himself your Father; Christ has claimed you for brethren. He, the righteous, suffered; shall we not reckon it for a blessing to be worthy to bear the cross? Only let us be of good courage. He that endureth to the end shall find salvation. "And fear not their fear, neither be troubled." Again St. Peter applies the promises of the ancient Scriptures. In the days of Isaiah all Judah was in terror, king and people alike, before the gathering armies of Syria and Israel. In their dread comes the prophetic message, and says to the confederates, "Gird yourselves, and ye shall be broken in pieces," and to the tiny power of Judah, "Let the Lord of hosts be your fear, and let Him be your dread, and He shall.be for a sanctuary". { Isaiah 8:12-13 } The condition of these Asian converts was one of heaviness through manifold temptations. While the believer lives here he always has his assailants, and in those early days the rulers of the earth were not seldom among the adversaries of the Christians. Hence the Apostle’s exhortation is most apposite: Fear not their fear-the things which they would dread, and with which they will threaten you. For what are they? They may take away your property. Be not troubled; you would soon have had to leave it. The loss a few years sooner is no terrible affliction. They may drive you from one land to another. To strangers and sojourners what can that signify? If they cast you into prison, the Lord who shut the lions’ mouths for Daniel is your Lord also; and I, Peter, know how angel-hands have removed chains and opened prison doors. And should they scourge and torture you, do you shrink from thus being made like unto your Master? "Sanctify in your hearts Christ as Lord." Isaiah’s message to disheartened Judah was, "The Lord of hosts, Him shall ye sanctify." On His word shall ye rely, assured that He, the holy God, will fail neither in wisdom nor power. To think otherwise is not to sanctify Him. The Lord knoweth how to deliver out of temptation. St. Peter, who knew Christ as the Son of the living God, applies to the Son the words first spoken of the Father. The Son is one with the Father. Hence he bids the afflicted converts, suffering for righteousness’ sake, not to be afraid of the world’s terror, but to sanctify Christ in their hearts as Lord. He is the Emmanuel, whom Isaiah was sent to promise. God has dwelt among men, and will be the God and the Deliverer of all His faithful ones. This sense of "God with us" they know, and with the knowledge comes a power not their own, and they fear no more the fear of their adversaries. It is against foes of another sort that the Christian has now to hold fast his faith, and sanctify Christ as his Lord. There are those who deny Him all that is supernatural, and all that speaks of the Divine in His history; who treat the resurrection and ascension of the Lord as groundless legends, due to the ignorance of His followers; and who leave to the Jesus of the Gospels only the qualities of a better fellow-man. These are the enemies of the cross of Christ. And of such dangerous teaching it would seem as if St. Peter had been thinking in the words that follow: "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you." The believer rests on Christ in faith. But though in his belief there must be much which he cannot fathom, yet it is a belief for men. His service is a reasonable service. He can point to abundance of evidence as ground for his faith; he believes because he has experienced the power of the Spirit, and fears not to trust the Christ whom he has sanctified in his heart as Lord; he knows in whom he has believed. But beside this, he can study the Old Testament; and there he learns how the coming incarnation dominates every portion of the volume, how from the first redemption through the seed of the woman was made known; and he follows the revelation step by step till in the evangel of Isaiah he has predictions almost as vivid and plain as the narrative of the Gospels. Those four narratives are another warrant for his faith, their wondrous agreement amid multitudinous divergences, divergences so marked that none could have ventured to put them forth as history except while the knowledge of those who had seen the Lord and been witnesses of His actions was available to vouch for and stamp as true these varicolored pictures of the life of Jesus. He has further vouchers in the lives and letters of those who knew and followed the Lord, followed Him, most of them, on the road that led through persecution unto death. And beside all this, there stands and grows the Church built upon this history, strong with the power of this faith and in her holy worship sanctifying Christ as her Lord. These are things to which the Christian appeals. They are not the only reasons for belief, but they are those of which he can make other men cognizant, and to which the world cannot continue always blind; and they have a force against which the gates of hell have not yet been, nor ever will be, able to prevail. These reasons he gives "with meekness and fear"-with meekness, because in that spirit all the victories of the Lord are to be won; with fear, lest by feeble advocacy the cause of Christ may suffer. And he does not bring words alone with him to the struggle, but the power of a godly life; he is prepared for the conflict by the possession of a good conscience before God and men; he bears in mind the prophetic exhortation, "Be ye clean, ye that bear the vessels of the Lord". { Isaiah 52:11 } That injunction was given to those who were in their day strangers and pilgrims. But with the good conscience, pureness of heart in the service of the Lord, there need be no haste, no flight. The Lord will go before them; the God of Israel will be their rearward. And the good conscience has lost none of its efficacy: "Wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." Of the Christian’s faith and hope, his revilers know nothing, but his good life and his reasons for it men can see and hear. And these shall gain the victory. But they must go hand in hand. The deeds must bear out the words. When he testifies that his hope is placed where neither persecutions nor revilings avail against it, his life must show him fearless of what the world can do. His position toward it must be that which St. Peter himself took: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye". { Acts 4:19 } Men may marvel at what they see in him, but they will take knowledge that he has been with Jesus. He is created, new-created, in Christ Jesus unto good works. {