V. 1-6. Likewise ye wives be in subjection to your own husbands, so that they who do not obey the word may be won without the word, through the conduct of their wives, when they see your chaste conversation coupled with fear. Whose adorning is not outward, in the braiding of the hair, and the wearing of gold, or the putting on of apparel, but the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which is, in the sight of God, of great price. For thus also did the holy women of old adorn themselves, who hoped in God and were subject to their husbands. As Sarah was obedient to Abraham and called him master, whose daughters ye are, if ye do well, and fear not of any terror.
Here St. Peter speaks especially of wives, who at that time had heathen and unbelieving husbands. And on the other hand, he speaks of believing husbands who had heathen wives; for it often occurred while the Apostles preached the Gospel among the heathen, that one was a Christian and the other not. If it then was commanded that the wife should be subject to the husband, how much more must it be so ordered now. Therefore it is the woman’s duty, St. Peter would say, to be subject to her husband, although he is a heathen and unbeliever; and he gives the reason why this should be so.
V. 1, 2. So that even they who believe not on the word, may be won without the word, through their wives’ conduct, when they see your chaste conversation coupled with fear. That is, when a man sees that his wife proceeds and conducts herself with such propriety, then he is drawn toward obedience, and holds the state of a Christian to be one that is truly blessed. And although it is not directed to women to preach, yet should they so conduct themselves in their demeanor and conversation that they may thereby attract their husbands toward obedience:—as we read of the mother of St. Augustine, who converted her husband, who had been a heathen, before his death, and so afterward her son Augustine. Still it is an external thing, which, as it is not to be performed in order to our justification for obedience, does not save you, for you may perhaps find an obedient wife who is yet unbelieving, but you should do it for this reason, that you may thereby benefit your husband. For thus has God ordained (Gen. iii.) when He says to the woman, “thou shalt submit thyself to thy husband, and he shall be thy master,” which is also the punishment which he has imposed on the woman. But such is (I say) the outward conduct—that which belongs to the body, not to the spirit.
But this is a great thing, to know what works we should do to please God. By this rule are we to run, just as we see that the world runs, by the rule that it has falsely devised. It is a high, noble blessing which a wife may have when she so conducts herself as to be subject to her husband, inasmuch as she is saved, and her works please God; what can be a happier experience? Therefore whoever wishes to be a christian wife is to reason after this manner: I will not pay regard as to what sort of a husband I have, whether he be a heathen or a Jew, righteous or wicked; but to this I will pay regard, to the fact that God has placed me in the marriage state, and I will be subject and obedient to my husband. Then all her works are precious if she stands in such obedience.
But where the influence of attraction is not employed, nothing else will avail:—for you never will succeed by blows in making a wife pious and submissive. If you strike one devil out you will strike two devils in, as they say. Oh! if people who are in the marriage state knew this, how uprightly would they walk; but no one does cheerfully what God has commanded, but all run after that which men have invented. This command God has wished to be so carefully observed, that he authorized husbands to make void the vows which their wives made if they were displeasing to them, as we read in Num. xxx., so that all might go on peacefully and quietly at home. This is one point. Now the Apostle directs further how a woman should conduct herself toward other people.
V. 3, 4. Whose adorning, let it not be outward, in braiding of the hair, and wearing of gold, and putting on of apparel, but of the hidden man of the heart, in that which is incorruptible, a meek and quiet spirit, which in God’s sight is precious. This treasure, which is internal, should be possessed not only by the wife, but by the husband. But here possibly some one might ask whether that which St. Peter here says of ornament is commanded or not. We read of Esther, that she wore a golden crown and precious ornaments, decking herself as a queen. So also of Judith. But near by it is recorded, that she despised the ornament and wore it from necessity. So that we say this much, that a woman should be so disposed as not to care for this adorning; yet, inasmuch as people convinced on the subject of ornament, cease not from the use of it, such is their habit and nature,—a christian wife should despise it. But if the husband requires it, or there is a reasonable cause for her adorning herself, it may well be done. But in such a way should she be adorned, as St. Peter here says, as to be inwardly attired in a meek and quiet spirit. You are vainly enough adorned when you are adorned for your husband; Christ will not suffer it that you should be adorned to please others, and that you should be called a vain harlot. Therefore you are to see to it, that you wear about in your heart the hidden treasure and precious adorning, in that which is incorruptible, as St. Peter says, and lead a pure, merciful, temperate life.*