1 Peter 3:1
Likewise, you 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;
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EXPOSITORY (ENGLISH BIBLE)
III.

(1) Likewise ye wives . . .—Third division of second prudential rule: subordination conjugal. Here, again, the form in the original is participial, joining this injunction on to 1Peter 2:13; 1Peter 2:18, where the word is the same in Greek, “wives, in the same way submitting yourselves.” Whether this imposes for all time upon Christian wives as complete a submission towards their husbands as is here enjoined might perhaps be questioned, because the special reason for the command in this place was to allay suspicions engendered by the boldness with which Christianity proclaimed the freedom of the individual. St. Peter has just been giving injunctions for absolute submission, even to injustice, on the part of slaves; and the progress of Christianity has abolished slavery altogether. The measure of the Christian wife’s submission may safely be left to her own enlightened conscience, guided by other passages of the New Testament not written, like this, for a special emergency.

Your own husbands.—This does not order submission to the husband in contrast to submission to other directors, but rather gives a reason for obedience. “The Christian wife that hath love to God,” says Leighton, “though her husband be not so comely, or so wise, or any way so amiable, as many others, yet because he is her own husband, and because of the Lord’s command in the general, and His providence in the particular disposal of His own, therefore she loves and obeys.”

That if any obey not the word.—Rather, in order that even supposing some (at present) disobey the word. “The word” is, of course, the Gospel, the declaration of the fulfilment of the prophecies in Jesus. And those who “disobey the word” are, according to constant usage, the Jews. The present verb is used of the Jews in Acts 14:2; Acts 17:5; Acts 19:9; Romans 10:21; Romans 11:31; Romans 15:31, besides St. Peter’s own use in 1Peter 2:8; 1Peter 4:17. The only places where it is distinctly used of others are Romans 2:8 (of Jew and Gentile together), Romans 11:30 (where the Gentiles are compared with the Jews), Hebrews 3:18 (of the Israelites in the wilderness), Hebrews 11:31 (of the men of Jericho), 1Peter 3:20 (of the refractory antediluvians). In any case it must mean a wilful refusal to submit to the Word, in spite of being intellectually convinced. (See especially 1Peter 2:8.) For every reason, therefore, it is more probable that the case here supposed is that of Hebrew (Christian) women, married to men of their own race who reject the gospel.

They also may . . .—The order here is not so neat as in the original, and it spoils the point to insert the definite article before “word.” It should run, In order that . . . through their wives’ conversation, without a word, they may (literally, shall) be gained. There is something almost playful in the substitution of “their wives” instead of “you,” and in the “without a word” contrasted with “the word” before. St. Peter seems to enjoy laying the little innocent plot. He was himself, as the Prayer Book reminds us, a married man. And what he means here, is not that those who have resisted the public preaching in the synagogues, should even without that public preaching be won; rather, that though the gospel as uttered verbally only provokes them to opposition, the gospel as submissively acted by their wives, without a word said on the matter, ought to convert them. “This model of submission and humility,” says M. Renan, meaning the Lamb of God, “is made by Peter the law for all classes of Christian society. The wife above all, without setting up for a preacher (sans faire la précheuse), ought, by the discreet charm of her piety, to be the great missionary of the faith.” The word rendered “won” keeps up the playfulness of that which goes before; it means “to turn a profit,” and there is just enough of ruse in it to make the enforcement of submission to a husband of opposed religious views seem an enticing little speculation. The tense of the original verb indicates that the scheme is certain to succeed. (Comp. Matthew 18:15; 1Corinthians 9:19-20.) Archbishop Leighton points out that in Hebrew the name of the book of “Ecclesiastes; or, the Preacher,” is a feminine, and the same is the case in Psalm 68:11, and elsewhere.

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.3:1-7 The wife must discharge her duty to her own husband, though he obey not the word. We daily see how narrowly evil men watch the ways and lives of professors of religion. Putting on of apparel is not forbidden, but vanity and costliness in ornament. Religious people should take care that all their behaviour answers to their profession. But how few know the right measure and bounds of those two necessaries of life, food and raiment! Unless poverty is our carver, and cuts us short, there is scarcely any one who does not desire something beyond what is good for us. Far more are beholden to the lowliness of their state, than the lowliness of their mind; and many will not be so bounded, but lavish their time and money upon trifles. The apostle directs Christian females to put on something not corruptible, that beautifies the soul, even the graces of God's Holy Spirit. A true Christian's chief care lies in right ordering his own spirit. This will do more to fix the affections, and excite the esteem of a husband, than studied ornaments or fashionable apparel, attended by a froward and quarrelsome temper. Christians ought to do their duty to one another, from a willing mind, and in obedience to the command of God. Wives should be subject to their husbands, not from dread and amazement, but from desire to do well, and please God. The husband's duty to the wife implies giving due respect unto her, and maintaining her authority, protecting her, and placing trust in her. They are heirs together of all the blessings of this life and that which is to come, and should live peaceably one with another. Prayer sweetens their converse. And it is not enough that they pray with the family, but husband and wife together by themselves, and with their children. Those who are acquainted with prayer, find such unspeakable sweetness in it, that they will not be hindered therein. That you may pray much, live holily; and that you may live holily, be much in prayer.Likewise, ye wives, be in subjection to your own husbands - On the duty here enjoined, see the 1 Corinthians 11:3-9 notes, and Ephesians 5:22 note.

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 I does not mean that they would be converted independently of the influence of truth - for truth is always the instrument of conversion, James 1:18; John 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. See the notes at Philippians 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.

CHAPTER 3

1Pe 3:1-22. Relative Duties of Husbands and Wives: Exhortations to Love and Forbearance: Right Conduct under Persecutions for Righteousness' Sake, after Christ's Example, Whose Death Resulted in Quickening to Us through His Being Quickened Again, of Which Baptism Is the Sacramental Seal.

1. Likewise—Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1Co 11:8-10; 1Ti 2:11-14.

your own—enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (1Co 14:34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [Steiger].

that, if—Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever).

without the word—independently of hearing the word preached, the usual way of faith coming. But Bengel, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [ŒCUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [Leighton]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [Clement of Alexandria].1 Peter 3:1-7 The apostle teacheth the duty of wives and husbands,

1 Peter 3:8-13 exhorting all men to unity and love, and to return good

for evil,

1 Peter 3:14-18 to suffer boldly for righteousness’ sake, and to give

a reason of their hope with meekness and fear;

taking especial care to suffer, as Christ did, for

well-doing, and not for evil-doing.

1 Peter 3:19,20 The preaching of Christ by his Spirit to the old world.

1 Peter 3:21,22 After what manner Christian baptism saveth us.

To your own husbands; this he adds both to mitigate the difficulty of the duty,

subjection, in that they were their

own husbands to whom they were to be subject, and likewise to bound and circumscribe their obedience, that it was to be only to their own husbands, not to others; and so while he persuades them to subjection, he cautions them against unchastity.

That if any obey not the word; the word of the gospel. He exhorts not only them that had believing husbands, but unbelieving ones, to be in subjection to them.

They also may without the word: not that they could be converted to Christ without the knowledge of the word, when faith cometh by hearing, Romans 10:17, but that they who either would not endure their wives’ instructing them, or who had before rejected the word, yet, by seeing the effects and fruits of it in their wives, might be brought to have good thoughts of it, and thereby be the more prepared for the hearing of it, whereby faith might be wrought in them.

Be won; or gained, viz. to Christ and his church: the same metaphor Paul useth, 1 Corinthians 9:19-21 Philippians 3:8.

Likewise, ye wives, be in subjection to your own husbands,.... As well as subjects to princes, and servants to masters; though not with the same sort of subjection, but what is suitable to the relation they stand in to their husbands; See Gill on Ephesians 5:22. See Gill on Colossians 3:18.

that if any obey not the word; any husband who is an unbeliever, has no love for the Gospel, and gives no credit to it, but despises, disbelieves, and rejects it, the word of truth, of faith, of righteousness, reconciliation, and salvation. The apostle, though he includes all wives, and exhorts them in general to subjection to their own husbands, yet has a particular regard to such as had unbelieving husbands, and who, on that account, were scrupulous of living with them, and of being in subjection to them; and therefore, as the Apostle Paul also did, he advises them to abide with them, and behave well to them, using much the same argument as he does in 1 Corinthians 7:10.

they also may without the word be won by the conversation of the wives; for though the ordinary way and means of conversion is the word, faith comes by hearing, and hearing by the word; yet it may be sometimes done without it; or however by the agreeable conversation of professors, and so of religious wives, the hearts of such as were averse to Christianity, and the Gospel, as unbelieving husbands, may be so softened, and wrought upon, as to entertain a better opinion of it, and in process of time be inclined to hear and attend it; the consequence of which may prove their conversion, which is a gaming, or winning of souls; and which, as it is for their good, is for the glory of Christ; for as every soul that is delivered from the power of darkness, and is translated into the kingdom of Christ, is a loss to Satan, it is a gain to Christ, and to his church. The Syriac version, instead of "without the word", reads, "without labour"; as if the winning of unbelieving husbands was easily obtained by the conversation of their wives.

Likewise, {1} ye wives, be in subjection to your own husbands; {2} that, if any obey not the word, they also may without the word be won by the conversation of the wives;

(1) In the third place he sets forth the wives' duties to their husbands, commanding them to be obedient.

(2) He speaks namely of those who had husbands who were not Christians, who ought so much the more be subject to their husbands, that by their honest and chaste conversation, they may win them to the Lord.

EXEGETICAL (ORIGINAL LANGUAGES)
1 Peter 3:1. From here to 1 Peter 3:6 an exhortation to wives.

ὁμοίως] not simply particula transeundi (Pott); on account of the subsequent ὑποτασσόμεναι it stands related rather to the exhortation contained in what precedes; the participle here as in chap. 1 Peter 2:18.

αἱ γυναῖκες] Form of address, like οἱ οἰκέται (as opposed to Steiger); vid. ὑμῶν, 1 Peter 3:2; τῶν γυναικῶν (instead of ὑμῶν) is used here, not because the thought is a general one (de Wette, Wiesinger), nor “because Peter means to say that the heathen men should be won over by their own wives” (Schott), but because the apostle wishes clearly to point out how the wives too may be able to advance the kingdom of God. The words are addressed generally to all Christian wives, though, as the sequel shows, with special reference to those who have unbelieving husbands.

ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν] ἰδίοις is used here, not by way of contradistinction (Glossa inter.: suis viris, non adulteris, or according to Calvin: ut Ap. castitatis uxores admoneat avocetque a suspectis obsequiis virorum aliorum; so, too, Fronmüller), but only to express the idea of belonging together more strongly than the simple pronoun; cf. also Winer, p. 145 f. [E. T. 191 f.].

With the thought here expressed, cf. Ephesians 5:22-24; Colossians 3:18; 1 Timothy 2:9. It is self-evident,—although many interpreters have discussed the question at considerable length,—that the subjection of the wife to the husband is of quite a different kind from that of the slave to the master. The apostle, however, does not go into the subject further, but contents himself with simply emphasizing that point.[166]

ἽΝΑ ΚΑῚ ΕἼ ΤΙΝΕς ἈΠΕΙΘΟῦΣΙ Τῷ ΛΌΓῼ] ΚΑῚ ΕἼ, i.e.even then when,” supposes not only a possible, but a particularly unfavourable case; that is to say, when men who are joined to Christian wives oppose the λόγος, even then may such be gained over by the Christian walk of their wives;[167] τινες must be conceived as referring to heathen men with Christian wives.

With τῷ λόγῳ, cf. chap. 1 Peter 2:8.

The expression ἀπειθεῖν denotes here, as in chap. 1 Peter 2:7, not a simple negation only, (Pott: ad religionem christianam nondum accessisse), but an opposition to.

διὰ τῆς τῶν γυναικῶν ἀναστροφῆς] ἑαυτῶν must be supplied to γυναικῶν; it is not wives in general who are here meant, but only the wives of heathen husbands.

ἀναστροφή; quite generally: the Christian walk of women, with special reference, however, to their relation to their husbands; it is precisely obedience that most easily wins the heart.

ἄνευ λόγου] Huss incorrectly: sine verbo praedicationis publicae (so, too, Fronmüller); the words are used here to emphasize more strongly διὰ τῆςἀναστροφῆς, and must be held to refer to the conduct of wives (de Wette, Wiesinger). Schott wrongly unites ἄνευ λόγου with the preceding τῆςἀναστροφῆς into one idea; Peter could never have meant to say that the walls of women should be a silent one. The apostle’s thought is this: if the husbands oppose the Word, the wives should all the more diligently seek to preserve a Christian walk, in order by it to win over their husbands, even without words, i.e. “without preaching and exhortation on their part” (de Wette). Oecumenius incorrectly refers these words to the conduct of husbands in the sense: cessanti omni verbo et contradictione.

κερδηθήσονται] that is to say, for the faith, and by it for the kingdom of God; cf. 1 Corinthians 9:19 ff.; so, too, Schott indeed, who, however, unjustifiably thinks that the apostle’s meaning is, that the preservation of the marriage relation is the primary object which is to be attained by the good behaviour of the wives. On the indie, with ἵνα, cf. Winer, p. 269 ff. [E. T. 361].

[166] For similar remarks of the ancients, see in Steiger; that of the humorist Philemon (in a Fragment, ver. 123) is particularly significant: ἀγαθῆς γυναῖκός ἐστιν, ὧ Νικοστράτη, μὴ κρείττονʼ εἶναι τʼ ἀνδρὸς, ἀλλʼ ὑπήκοον.

[167] Hofmann maintains that if the protasis be thus understood, the apodosis is not suited to it, “inasmuch as no other case could be supposed in which the husband could be won, without words, by the conduct of his wife, than that of his being disobedient to the Word,” and that the difficulty can only be removed if εἴ τινες be interpreted as equal to οἵτινες. But the difficulty Hofmann alludes to clearly still remains, though in fact it has no existence if only the idea ἀπειθοῦσι receive the precision it is entitled to.1 Peter 3:1-6. Duty of wives (Ephesians 5:21-24; Colossians 3:18; Titus 2:4)—Submissiveness and true adornment.—τοῖς ἰδίοις ἀνδράσιν, your own husbands, the motive for submissiveness, Ephesians 5:22; Titus 2:4. St. Peter assumes knowledge of the reason alleged by St. Paul (Eph. l.c.; 1 Corinthians 9:3) after Genesis 3:16, αὐτός σου κυριεύσει.—καὶ εἰλόγῳ, even if in some cases your husbands are disobedient to the word (1 Peter 2:8), i.e., remain heathens in spite of the preaching of the Gospel. St. Paul found it necessary to impress upon the Corinthian Church that this incompatibility of religion did not justify dissolution of marriage (1 Corinthians 12:10 ff.).—ἄνευ λόγου, without word from their wives. Peter deliberately introduces λ. in its ordinary sense immediately after the technical τῷ λ.—an example of what the grammarians call antanaclasis and men a pun. In his provision for the present and future welfare of the heathen husbands whose wives come under his jurisdiction he echoes the natural aspiration of Jews and Greeks; so Ben Sira said, a silent woman is a gift of the Lord … a loud crying woman and a scold shall be sought out to drive away enemies (Sir 26:14; Sir 26:27) and Sophocles, Silence is the proper ornament (κόσμος) for women (Ajax 293). St. Paul forbids women to preach or even ask questions at church meeting (1 Corinthians 14:34 : at Corinth they had been used to prophesy and pray).—ἵνακερδηθήσονται, be won, cf. ἵνα κερδήσω in 1 Corinthians 9:20 ff. = ἵνασώσω, 1 Corinthians 9:22, (cf. 1 Corinthians 7:16.).1. Likewise, ye wives] The sequence of thought is every way suggestive. The Apostle passes from the all but universal relation of the master and the slave as one element of social life, to the other, yet more universal, and involving from the Roman point of view almost as great a subordination, of husband and wife. Here also it was his object to impress on men and women, especially on the latter, the thought that the doctrine of Christ was no element of disorder. The stress which he lays on their duties may be fairly taken as indicating the prominence of women among the converts to the new faith. Of that prominence we have sufficient evidence in the narrative of the Acts (actsr 16:13, Acts 17:4; Acts 17:12). In what follows we have again a reproduction of the teaching of St Paul (Ephesians 5:22-24; Colossians 3:18; 1 Timothy 2:9). It is not without interest to recall the fact that Aristotle makes the two relations of which St Peter speaks, that of husband and wife, that of master and slave, the germ-cells, as it were, out of which all political society has been developed (Arist. Pol. i. 2).

be in subjection to your own husbands] The use of the Greek adjective for “own” is not intended, as some interpreters have thought, to emphasize a contrast between obedience rendered to their own husbands and that which they might be tempted to give to others, but rather to lay stress on the fact that their husbands, because they were such, had a right to expect the due measure of obedience in all things lawful. The words that follow indicate the frequency of the cases in which the wife only was a convert. The Greek text runs “that even if any obey not the word,” as though, in some cases at least, it might be expected that husband and wife would both have been converted together. In “the word” we have the familiar collective expression for the whole doctrine of the Gospel. The Greek verb for “obey not” implies, as in chap. 1 Peter 2:7, Acts 14:2, Hebrews 3:18; Hebrews 11:31, a positive antagonism rather than the mere absence of belief and obedience.

may without the word be won by the conversation of the wives] The Greek for “word” has no article, and the probable meaning is not “without the open preaching of the word of Christ,” but rather, without speech, without a word [being uttered]. On “conversation,” see note on chap. 1 Peter 1:15. Here, where “conversation” is used as the direct antithesis to speech, the contrast between the new and the old meanings of the word is seen with a singular vividness. The silent preaching of conduct is what the Apostle relied on as a more effective instrument of conversion than any argument or debate. In the verb “be won,” literally, be gained over, we have the same word as that used by St Paul in 1 Corinthians 9:19-20, and by our Lord, in teaching which must have made a special impression on St Peter’s mind, in Matthew 18:15.1 Peter 3:1. Ὑποτασσόμενοι, subject) In the progress of the discourse, by a change of construction which is full of character, the participle is put for the imperative: 1 Peter 3:7-8.—καὶ εἴ τινες, even if any) Peter speaks with mildness.—λόγῳ· λόγου, the word: word) Used in a double sense by the figure[23] Antanaclasis: in the former place, the Gospel is signified; in the latter, discourse. The conversation itself breathes the force of the doctrine.—κερδηθήσωνται) The future Subjunctive, of rare occurrence. So καυθήσωμαι, 1 Corinthians 13:3; ἐμβληθήσηται, Daniel 3:11; Daniel 6:7. It is a more remote future, as in Latin, lucraturus eris, you will be about to gain.

[23] ANTANACLASIS. See Append.Verse 1. - Likewise, ye wives. St. Peter has spoken of the duties of servants: why does he omit those of masters? There must have been Christian masters in Asia Minor, as is plain from Ephesians 6:9; Colossians 4:1. But we notice that St. Paul, though he has a few words for masters, addresses slaves at much greater length. Probably Christian masters were comparatively few, while large numbers of slaves had embraced the religion which could do so much to comfort and elevate the oppressed. Again, the immediate purpose of the apostle is to inculcate submission to authority; therefore, having enforced upon Christian servants the example of their Lord, he proceeds to speak of the duty of Christian wives. Christianity was in its infancy; it was to be the means of abolishing slavery, and of raising woman to her proper place in society; but as yet slaves were cruelly oppressed, and women were ill treated and despised. Aristotle tells us that among the barbarians (and a large proportion of the population in the greater part of Asia Minor was barbarian, i.e. non-Greek) the woman and the slave hold the same rank ('Pol.,' I. 2:4). In Greek communities the case was different; but even among the Greeks women occupied a very subordinate position. Christianity would introduce a great and sweeping change in the relations of the sexes, as well as in the relations of master and slave. But the change must be gradual, not violent; it must be brought about by the softening and purifying influences of religion, not by revolt against recognized customs and established authority. Indeed, Christianity would introduce an element of division - the Lord had said so (Luke 12:51-53); families would be divided. It could not be otherwise; Christians must not set even family ties above the love of Christ. But Christian wives must be peacemakers; they must, as far as possible, live at peace even with unbelieving husbands. They would often have much ill treatment to endure in those coarse, cruel days; they must bear it with the quiet strength of gentleness. Be in subjection to your own husbands; literally, submitting yourselves. The participle, as in 1 Peter 2:18, seems to look back to the imperative, "submit yourselves," in 1 Peter 2:13. The present participle implies that this voluntary submission is to be habitual. The adjective "your own" (ἰδίοις) emphasizes the duty. That, if any obey not the Word, they also may without the Word be won by the conversation of the wives. There is a well-supported reading, "Even if any." Husband and wife would often be converted together; but if this should not be the case, and if the unbelieving husband should set himself in direct opposition to the Word of God (for the words "believe not" have more than a negative meaning, as in 1 Peter 2:7), still Christian wives must submit themselves. They must do this for the glory of God, and with the hope of saving their husbands' souls; that those unbelieving husbands may be won to Christ and to everlasting life by the silent eloquence of the quiet self-restraint and holy behavior of their wives, without argument or preaching on the wives' part. A self-denying holy life will do more to win those with whom we live in close intercourse than even holy words, and much more than debate and controversy. This seems to be the meaning of ἄνευ λόγου rather than the other possible interpretation, "without the preaching of the Word." Be won; literally, be gained. Each soul converted is a gain to Christ, to the kingdom of heaven, to itself, in this case also to the wife who is the happy instrument of saving her husband (comp. 1 Corinthians 9:19, 20). The word rendered "conversation" here, as elsewhere, means "conduct, behavior." (Compare, on the whole subject, the teaching of St. Paul, Ephesians 5:22-24; Colossians 3:18; 1 Timothy 2:9-11.) Likewise (ὁμοίως)

Rev., in like manner; better, because likewise in popular speech has, wrongly, the sense of also. Peter means in like manner with servants (1 Peter 2:18).

Be in subjection (ὑποτασσόμεναι)

Lit., being in subjection, or submitting yourselves; the same word which is used of the submission of servants (1 Peter 2:18).

Be won (κερδηθήσονται)

Rev., be gained. The word used by Christ, Matthew 18:15 : "gained thy brother."

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