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CHAPTER 3
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1 Peter 3:1-4

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. Similiter mulieres subjectae sint propriis maritis; ut etiam siqui
sunt increduli sermoni, per uxorum conversationem absque sermone
lucrifiant;

2. While they behold your chaste conversation coupled with fear.

2. Considerantes puram (vel, castam) vestram in timore conversationem;

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;

3. Quarum ornatus sit non externus, in plicatura capillorum et
circumpositione auri, aut palliorum amictu;

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.

4. Sed interior cordis homo, qui in incorruptione situs est placidi et
quieti spiritus, qui spiritus coram Deo pretiosus est (vel, quod est
coram Deo pretiosum.)


He proceeds now to another instance of subjection, and bids wives to be
subject to their husbands. And as those seemed to have some pretense
for shaking off the yoke, who were united to unbelieving men, he
expressly reminds them of their duty, and brings forward a particular
reason why they ought the more carefully to obey, even that they might
by their probity allure their husbands to the faith. But if wives ought
to obey ungodly husbands, with much more promptness ought they to obey,
who have believing husbands.

But it may seem strange that Peter should say, that a husband might be
gained to the Lord without the word; for why is it said, that "faith
cometh by hearing?" Romans 10:17. To this I reply, that Peter's words
are not to be so understood as though a holy life alone could lead the
unbelieving to Christ, but that it softens and pacifies their minds, so
that they might have less dislike to religion; for as bad examples
create offenses, so good ones afford no small help. Then Peter shews
that wives by a holy and pious life could do so much as to prepare
their husbands, without speaking to them on religion, to embrace the
faith of Christ.

2 While they behold For minds, however alienated from the true faith,
are subdued, when they see the good conduct of believers; for as they
understood not the doctrine of Christ, they form an estimate of it by
our life. It cannot, then, be but that they will commend Christianity,
which teaches purity and fear.

3 Whose adorning The other part of the exhortation is, that wives are
to adorn themselves sparingly and modestly: for we know that they are
in this respect much more curious and ambitious than they ought to be.
Then Peter does not without cause seek to correct in them this vanity.
And though he reproves generally sumptuous or costly adorning, yet he
points out some things in particular, -- that they were not
artificially to curl or wreath their hair, as it was usually done by
crisping-pins, or otherwise to form it according to the fashion; nor
were they to set gold around their head: for these are the things in
which excesses especially appear.

It may be now asked, whether the Apostle wholly condemns the use of
gold in adorning the body. Were any one to urge these words, it may be
said, that he prohibits precious garments no less than gold; for he
immediately adds, the putting on of apparel, or, of clothes. But it
would be an immoderate strictness wholly to forbid neatness and
elegance in clothing. If the material is said to be too sumptuous, the
Lord has created it; and we know that skill in art has proceeded from
him. Then Peter did not intend to condemn every sort of ornament, but
the evil of vanity, to which women are subject. Two things are to be
regarded in clothing, usefulness and decency; and what decency requires
is moderation and modesty. Were, then, a woman to go forth with her
hair wantonly curled and decked, and make an extravagant display, her
vanity could not be excused. They who object and say, that to clothe
one's-self in this or that manner is an indifferent thing, in which all
are free to do as they please, may be easily confuted; for excessive
elegance and superfluous display, in short, all excesses, arise from a
corrupted mind. Besides, ambition, pride, affectation of display, and
all things of this kind, are not indifferent things. Therefore they
whose minds are purified from all vanity, will duly order all things,
so as not to exceed moderation.

4 But let it be the hidden, man of the heart The contrast here ought to
be carefully observed. Cato said, that they who are anxiously engaged
in adorning the body, neglect the adorning of the mind: so Peter, in
order to restrain this desire in women, introduces a remedy, that they
are to devote themselves to the cultivation of their minds. The word
heart, no doubt means the whole soul. He at the same time shews in what
consists the spiritual adorning of women, even in the incorruptness of
a meek and quiet spirit "Incorruptness," as I think, is set in
opposition to things which fade and vanish away, things which serve to
adorn the body. Therefore the version of Erasmus departs from the real
meaning. In short, Peter means that the ornament of the soul is not
like a fading flower, nor consists in vanishing splendor, but is
incorruptible. By mentioning quiet and a tranquil spirit, he marks out
what especially belongs to women; for nothing becomes them more than a
placid and a sedate temper of mind. [36] For we know how outrageous a
being is an imperious and a self-willed woman. And further, nothing is
more fitted to correct the vanity of which Peter speaks than a placid
quietness of spirit.

What follows, that it is in the sight of God of great price, may be
referred to the whole previous sentence as well as to the word spirit;
the meaning indeed will remain the same. For why do women take so much
care to adorn themselves, except that they may turn the eyes of men on
themselves? But Peter, on the contrary, bids them to be more anxious
for what is before God of a great price.
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[36] The best construction is to regard "adorning," or ornament, as
understood after "incorruptible:" "But the hidden man of the heart,
clothed in (or with) the incorruptible adorning of a mild and quiet
spirit." "Mild" or meek, not given to passion or wrath, patient, not
proud nor arrogant; quiet, peaceable, not garrulous, not turbulent, nor
given to strife and contention. -- Ed.