Gen 3:16, 1Pe 3:1, 5-6 | Barnes

Genesis 3:16

1 Peter 3:1

1 PETER CHAPTER III.

ANALYSIS OF THE CHAPTER

THIS chapter embraces the following subjects:--

I. The duty of wives, 1Pet 3:1-6. Particularly

(a.) that their conduct should be such as would be adapted to lead their unbelieving husbands to embrace a religion whose happy influence was seen in the pure conduct of their wives, 1Pet 3:1,2.

(b.) In reference to dress and ornaments, that they should not seek that which was external, but rather that which was of the heart, 1Pet 3:3,4.

(c.) For an illustration of the manner in which these duties should be performed, the apostle refers them to the holy example of the wife of Abraham, as one which Christian females should imitate, 1Pet 3:5,6.

II. The duty of husbands, 1Pet 3:7. It was their duty to render all proper honour to their wives, and to live with them as fellow-heirs of salvation, that their prayers might not be hindered; implying,

(1.) that in the most important respects they were on an equality;

(2.) that they would pray together, or that there would be family prayer; and,

(3.) that it was the duty of husband and wife so to live together that their prayers might ascend from united hearts and that it would be consistent for God to answer them.

III. The general duty of unity and of kindness, 1Pet 3:8-14. They were

(a.) to be of one mind; to have compassion; to love as brethren, 1Pet 3:8.

(b.) They were never to render evil for evil, or railing for railing, 1Pet 3:9.

(c.) They were to remember the promises of length of days, and of honour, made to those who were pure in their conversation, and who were the friends of peace, 1Pet 3:9,10.

(d.) They were to remember that the eyes of the Lord were always on the righteous; that they who were good were under his protection, 1Pet 3:12; and that if, while they maintained this character, they were called to suffer, they should count it rather an honour than a hardship, 1Pet 3:13,14.

IV. The duty of being ready always to give to every man a reason for the hope they entertained; and, if they were called to suffer persecution and trial in the service of God, of being able still to show good reasons why they professed to be Christians, and of so living that those who wronged them should see that their religion was more than a name, and was founded in such truth as to command the assent even of their persecutors, 1Pet 3:15-17.

V. In their persecutions and trials they were to remember the example of Christ, his trials, his patience, and his triumphs, 1Pet 3:18-22. Particularly

(a.) the apostle refers them to the fact that he had suffered, though he was innocent, and that he was put to death though he had done no wrong, 1Pet 3:18.

(b.) He refers them to the patience and forbearance of Christ in a former age, an age of great and abounding wickedness, when in the person of his representative and ambassador Noah, he suffered much and long from the opposition of the guilty and perverse men who were finally destroyed, and who are now held in prison, showing us how patient we ought to be when offended by others in our attempts to do them good, 1Pet 3:19,20.

(c.) He refers to the fact that notwithstanding all the opposition which Noah met with in bearing a message, as an ambassador of the Lord, to a wicked generation, he and his family were saved, 1Pet 3:21. The design of this allusion evidently is to show us, that if we are patient and forbearing in the trials which we meet with in the world, we shall be saved also. Noah, says the apostle, was saved by water. We, too, says he, are saved in a similar manner by water. In his salvation, and in ours, water is employed as the means of salvation: in his case by bearing up the ark, in ours by becoming the emblem of the washing away of sins.

(d.) The apostle refers to the fact that Christ has ascended to heaven, and has been exalted over angels, and principalities, and powers; thus showing that having borne all his trials with patience he ultimately triumphed, and that in like manner we, if we are patient, shall triumph also, 1Pet 3:22. He came off a conqueror, and was exalted to the highest honours of heaven; and so, if faithful, we may hope to come off conquerors also, and be exalted to the honours of heaven as he was. The whole argument here is drawn from the example of Christ, first, in his patience and forbearance with the whole world, and then when he was personally on the earth; from the fact, that in the case of that messenger whom he sent to the ungodly race before the flood, and in his own case when personally on earth, there was ultimate triumph after all that they met with from ungodly men; and thus, if we endure opposition and trials in the same way, we may hope also to triumph in heaven with our exalted Saviour.

Verse 1. Likewise, ye wives, be in subjection to your own husbands. On the duty here enjoined, 1Cor 11:3, seq.; Eph 5:22.

That, if any obey not the word. The word of God; the gospel. That is, if any wives have husbands who are not true Christians. This would be likely to occur when the gospel was first preached, as it does now, by the fact that wives might be converted, though their husbands were not. It cannot be inferred from this, that after they themselves had become Christians they had married unbelieving husbands. The term "word" here refers particularly to the gospel as preached; and the idea is, that if they were regardless of that gospel when preached--if they would not attend on preaching, or if they were unaffected by it, or if they openly rejected it, there might be hope still that they would be converted by the Christian influence of a wife at home. In such cases, a duty of special importance devolves on the wife.

They also may without the word be won. In some other way than by preaching. This does not mean that they would be converted independently of the influence of truth--for truth is always the instrument of conversion, (Jas 1:18, Jn 17:17;) but that it was to be by another influence than preaching.

By the conversation of the wives. By the conduct or deportment of their wives. Php 1:27. The word conversation, in the Scriptures, is never confined, as it is now with us, to oral discourse, but denotes conduct in general. It includes indeed "conversation" as the word is now used, but it embraces also much more--including everything that we do. The meaning here is, that the habitual deportment of the wife was to be such as to show the reality and power of religion; to show that it had such influence on her temper, her words, her whole deportment, as to demonstrate that it was from God.

(a) "be in subjection" Eph 5:22 (*) "subjection" "Be subject" (+) "conversation" "Behaviour"

1 Peter 3:5-6

Verse 5. For after this manner, in the old time. The allusion here is particularly to the times of the patriarchs, and the object of the apostle is to state another reason why they should seek that kind of ornament which he had been commending. The reason is, that this characterised the pious and honoured females of ancient times--those females who had been most commended of God, and who were most worthy to be remembered on earth.

Who trusted in God. Greek, "Who hoped in God;" that is, who were truly pious. They were characterised by simple trust or hope in God, rather than by a fondness for external adorning.

Adorned themselves. To wit, with a meek and quiet spirit, manifested particularly by the respect evinced for their husbands.

Being in subjection unto their own husbands. This was evidently a characteristic of the early periods of the world; and piety was understood to consist much in proper respect for others, according to the relations sustained towards them.

(*) "unto" "subject to" Verse 6. Even as Sara obeyed Abraham. Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Comp. Gen 12:5, 18:6.

Calling him lord. See Gen 18:12. It was probably inferred from this instance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea of ruling, and this is the sense here--that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting Eph 5:22. Among the Romans, it was quite common for wives to use the appellation lord, (dominus,) when speaking of their husbands. The same custom also prevailed among the Greeks, See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times The welfare of society, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life.

Whose daughters ye are. That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is, that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters.

As long as ye do well. In respect to the particular matter under consideration.

And are not afraid with any amazement. This passage has been supposed variously understood. Some have that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it, "If ye do well, terrified by no threats of unbelieving husbands, if they should undertake to compel you to deny the Christian faith." Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with heathen husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered amazement (πτοησις) does not elsewhere occur in the New Testament. It means terror, trepidation, fear; and the literal translation of the Greek is, "not fearing any fear." It seems to me that the following: may express the sense of the passage:

(1.) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example.

(2.) The thing in Sarah which he would exhort them to imitate, was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wherever she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character, such her fidelity to her husband and her God, such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats. To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue, that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles.

(3.) They were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterised the wife of the father of the faithful, and that they were not unworthy to be regarded as her daughters.