Greetings!

Sorry for the delay, prayerfully with the weather getting a bit better so will my health!

To Continue:

1 Peter 3:5-6

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:

5. Sic enim aliquando et sanctae mulieres quae sperabant in Deum,
ornabant seipsas, subjectae propriis maritis:

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.

6. Quemadmodum et Sara obediebat Abrahae, dominum ipsum appellans,
cujus filiae estis factae, si benefeceritis, et non terreamini ullo
pavore.


He sets before them the example of pious women, who sought for
spiritual adorning rather than outward meretricious ornaments. But he
mentions Sarah above all others, who, having been the mother of all the
faithful, is especially worthy of honor and imitation on the part of
her sex. Moreover, he returns again to subjection, and confirms it by
the example of Sarah, who, according to the words of Moses, called her
husband Lord. (Genesis 18:12.) God, indeed, does not regard such
titles; and it may sometimes be, that one especially petulant and
disobedient should use such a word with her tongue; but Peter means,
that Sarah usually spoke thus, because she knew that a command had been
given her by the Lord, to be subject to her husband. Peter adds, that
they who imitated her fidelity would be her daughters, that is,
reckoned among the faithful.

6 And are not afraid The weakness of the sex causes women to be
suspicious and timid, and therefore morose; for they fear lest by their
subjection, they should be more reproachfully treated. It was this that
Peter seems to have had in view in forbidding them to be disturbed by
any fear, as though he had said, "Willingly submit to the authority of
your husbands, nor let fear prevent your obedience, as though your
condition would be worse, were you to obey." The words may be more
general, "Let them not raise up commotions at home." For as they are
liable to be frightened, they often make much of a little thing, and
thus disturb themselves and the family. Others think that the timidity
of women, which is contrary to faith, is generally reproved, as though
Peter exhorted them to perform the duties of their calling with a
courageous and intrepid spirit. However, the first explanation is what
I prefer, though the last does not differ much from it. [37]
__________________________________________________________________

[37] The words are, "Whose daughters ye become, when ye do well and
fear no terror." Terror here stands for what terrifies. The paraphrase
of Macknight seems to give the real and simple meaning of the passage,
"Whose daughters ye Christian women have become, by behaving well
towards your husbands, and not being frightened to actions contrary to
your religion through fear of displeasing them."
__________________________________________________________________

1 Peter 3:7

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.

7. Viri similiter cohabitent secundum scientiam, tanquam infirmiori
vasi, muliebri impertientes honorem, tanquam etiam cohaeredes gratiae
vitae (vel, multiplicis gratiae et vitae,) ne preces vestrae
interrumpantur.


7 Likewise, ye husbands, dwell with them. From husbands he requires
prudence; for dominion over their wives is not given them, except on
this condition, that they exercise authority prudently. Then let
husbands remember that they need prudence to do rightly their duty. And
doubtless many foolish things must be endured by them, many unpleasant
things must be borne with; and they must at the same time beware lest
their indulgence should foster folly. Hence the admonition of Peter is
not in vain, that the husbands ought to cohabit with them as with a
weaker vessel. Part of the prudence which he mentions, is, that the
husbands honor their wives. For nothing destroys the friendship of life
more than contempt; nor can we really love any but those whom we
esteem; for love must be connected with respect.

Moreover, he employs a twofold argument, in order to persuade husbands
to treat their wives honourably and kindly. The first is derived from
the weakness of the sex; the other, from the honor with which God
favors them. These things seem indeed to be in a manner contrary, --
that honor ought to be given to wives, because they are weak, and
because they excel; but these things well agree together where love
exists. It is evident, that God is despised in his gifts, except we
honor those on whom he has conferred any excellency. But when we
consider that we are members of the same body, we learn to bear with
one another, and mutually to cover our infirmities. This is what Paul
means when he says that greater honor is given to the weaker members,
(1 Corinthians 12:23) even because we are more careful in protecting
them from shame. Then Peter does not without reason command that women
should be cared for, and that they should be honored with a kind
treatment, because they are weak. And then as we more easily forgive
children, when they offend through inexperience of age; so the weakness
of the female sex ought to make us not to be too rigid and severe
towards our wives.

The word vessel, as it is well known, means in Scripture any sort of
instrument.

Being heirs together (or co-heirs) of the grace of life Some copies
have "of manifold grace;" others, instead of "life," have the word
"living." Some read "co-heirs" in the dative case, which makes no
difference in the sense. A conjunction is put by others between
manifold grace and life; which reading is the most suitable. [38] For
since the Lord is pleased to bestow in common on husbands and wives the
same graces, he invites them to seek an equality in them; and we know
that those graces are manifold in which wives are partakers with their
husbands. For some belong to the present life, and some to God's
spiritual kingdom. He afterwards adds, that they are co-heirs also of
life, which is the chief thing. And though some are strangers to the
hope of salvation, yet as it is offered by the Lord to them no less
than to their husbands, it is a sufficient honor to the sex.

That your prayers be not hindered For God cannot be rightly called
upon, unless our minds be calm and peaceable. Among strifes and
contentions there is no place for prayer. Peter indeed addresses the
husband and the wife, when he bids them to be at peace one with
another, so that they might with one mind pray to God. But we may hence
gather a general doctrine -- that no one ought to come to God except he
is united to his brethren. Then as this reason ought to restrain all
domestic quarrels and strifes, in order that each one of the family may
pray to God; so in common life it ought to be as it were a bridle to
check all contentions. For we are more than insane, if we knowingly and
wilfully close up the way to God's presence by prayer, since this is
the only asylum of our salvation.

Some give this explanation, that an intercourse with the wife ought to
be sparing and temperate, lest too much indulgence in this respect
should prevent attention to prayer, according to that saying of Paul,

"Defraud not one another, unless by consent for a time, that ye may
give yourselves to fasting and prayer." (1 Corinthians 7:5.)

But the doctrine of Peter extends wider: and then Paul does not mean
that prayers are interrupted by mutual cohabitation. Therefore the
explanation which I have given ought to be retained.
__________________________________________________________________

[38] The received text is the most approved, and there is no different
reading of any importance. -- Ed.