This chapter embraces the following subjects:

I. The duty of wives, Pe1 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, Pe1 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, Pe1 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, Pe1 3:5-6.

II. The duty of husbands, Pe1 3:7. It was their duty to render all proper honor 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, Pe1 3:8-14. They were:

(a) to be of one mind; to have compassion; to love as brethren, Pe1 3:8.

(b) They were never to render evil for evil, or railing for railing, Pe1 3:9.

(c) They were to remember the promises of length of days, and of honor, made to those who were pure in their conversation, and who were the friends of peace, Pe1 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, Pe1 3:12; and that if, while they maintained this character, they were called to suffer, they should count it rather an honor than a hardship, Pe1 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, Pe1 3:15-17.

V. In their persecutions and trials they were to remember the example of Christ, his trials, his patience, and his triumphs, Pe1 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, Pe1 3:18.

(b) He refers them to the patience and 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 people 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, Pe1 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, Pe1 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, Pe1 3:22. He came off a conqueror, and was exalted to the highest honors of heaven; and so, if faithful, we may hope to come off conquerors also, and be exalted to the honors 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 people; and thus, if we endure opposition and trials in the same way, we may hope also to triumph in heaven with our exalted Saviour.

Likewise, ye wives, be in subjection to your own husbands - On the duty here enjoined, see the Co1 11:3-9 notes, and Eph 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, Jam 1:18; Joh 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 Phi 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.

While they behold your chaste conversation - Your pure conduct. The word chaste here (ἁγνὴν hagnēn) refer's to purity of conduct in all respects, and not merely to chastity properly so called. It includes that, but it also embraces much more. The conduct of the wife is to be in all respects pure; and this is to be the grand instrumentality in the conversion of her husband. A wife may be strictly chaste, and yet there may be many other things in her conduct and temper which would mar the beauty of her piety, and prevent any happy influence on the mind of her husband,

Coupled with fear - The word fear, in this place, may refer either to the fear of God, or to a proper respect and reverence for their husbands, Eph 5:33. The trait of character which is referred to is that of proper respect and reverence in all the relations which she sustained, as opposed to a trifling and frivolous mind. Leighton suggests that the word fear here relates particularly to the other duty enjoined - that of chaste conversation - "fearing the least stain of chastity, or the very appearance of anything not suiting with it. It is a delicate, timorous grace, afraid of the least air, or shadow of anything that hath but a resemblance of wronging it, in carriage, or speech, or apparel."

Whose adorning - Whose ornament. The apostle refers here to a propensity which exists in the heart of woman to seek that which would be esteemed ornamental, or that which will appear well in the sight of others, and commend us to them. The desire of this is laid deep in human nature and therefore, when properly regulated is not wrong. The only question is, what is the true and appropriate ornament? What should be primarily sought as the right kind of adorning? The apostle does not condemn true ornament, nor does he condemn the desire to appear in such a way as to secure the esteem of others. God does not condemn real ornament. The universe is full of it. The colors of the clouds and of the rainbow; the varied hues of flowers; the plumage of birds, and the covering of many of the animals of the forest; the green grass; the variety of hill and dale; the beauty of the human complexion, the ruddy cheek, and the sparkling eye, are all of the nature of ornament. They are something superadded to what would be merely useful, to make them appear well. Few or none of these things are absolutely necessary to the things to which they are attached; for the eye could see without the various tints of beauty that are drawn upon it, and the lips and the cheeks could perform their functions without their beautiful tints, and the vegetable world could exist without the variegated colors that are painted on it; but God meant that this should be a beautiful world; that it should appear well; that there should be something more than mere utility. The true notion of ornament or adorning is that which will make any person or thing appear well, or beautiful, to others; and the apostle does not prohibit that which would have this effect in the wife. The grand thing which she was to seek, was not that which is merely external, but that which is internal, and which God regards as of so great value.

Let it not be that outward adorning - Let not this be the main or principal thing; let not her heart be set on this. The apostle does not say that she should wholly neglect her personal appearance, for she has no more right to be offensive to her husband by neglecting her personal appearance, than by a finical attention to it. Religion promotes neatness, and cleanliness, and a proper attention to our external appearance according to our circumstances in life, as certainly as it does to the internal virtue of the soul. On this whole passage, see the notes at Ti1 2:9-10.

Of plaiting the hair - See the notes at Ti1 2:9; Compare the notes at Isa 3:24. Great attention is paid to this in the East, and it is to this that the apostle here refers. "The women in the eastern countries," says Dr. Shaw, (Travels, p. 294,) "affect to have their hair hang down to the ground, which they collect into one lock, upon the hinder part of the head, binding and plaiting it about with ribbons. Above this, or on the top of their heads, persons of better fashion wear flexible plates of gold or silver, variously cut through, and engraved in imitation of lace." We are not to suppose that a mere braiding or plaiting of the hair is improper, for there may be no more simple or convenient way of disposing of it. But the allusion here is to the excessive care which then prevailed, and especially to their setting the heart on such ornaments rather than on the adorning which is internal. It may not be easy to fix the exact limit of propriety about the method of arranging the hair, or about any other ornament; but those whose hearts are right, generally have little difficulty on the subject. Every ornament of the body, however beautiful, is soon to be laid aside; the adorning of the soul will endure forever.

And of wearing of gold - The gold here particularly referred to is probably that which was interwoven in the hair, and which was a common female ornament in ancient times. Thus, Virgil says, crines nodantur in aurum. And again, crinem implicat auro. See Homer, Iliad, B. 872; Herod. i. 82; and Thucydides i. 6. The wearing of gold in the hair, however, was more common among women of loose morals than among virtuous females - Pollux iv. 153. It cannot be supposed that all wearing of gold about the person is wrong, for there is nothing evil in gold itself, and there may be some articles connected with apparel made of gold that may in no manner draw off the affections from higher things, and may do nothing to endanger piety. The meaning is, that such ornaments should not be sought; that Christians should be in no way distinguished for them; that they should not engross the time and attention; that Christians should so dress as to show that their minds are occupied with nobler objects, and that in their apparel they should be models of neatness, economy, and plainness. If it should be said that this expression teaches that it is wrong to wear gold at all, it may be replied that on the same principle it would follow that the next clause teaches that it is wrong to put on apparel at all. There is really no difficulty in such expressions. We are to dress decently, and in the manner that will attract least attention, and we are to show that our hearts are interested supremely in more important things than in outward adorning.

Or of putting on of apparel - That is, this is not to be the ornament which we principally seek, or for which we are distinguished. We are to desire a richer and more permanent adorning - that of the heart.

But let it be the hidden man of the heart - This expression is substantially the same as that of Paul in Rom 7:22, "the inward man." See the notes at that place. The word "hidden" here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.

In that which is not corruptible - Properly, "in the incorruptible ornament of a meek and quiet spirit." This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading; but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be invested is decaying, and will soon be destroyed.

The ornament of a meek and quiet spirit - Of a calm temper; a contented mind; a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connection here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion, (see Pe1 3:1-2); and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently proved. In regard to this point we may observe:

(1) that there are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array.

(2) that all are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family; especially if, while careless of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others. Yet.

(3) the decoration of the body is not all, nor is it the principal thing which husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered:

(a) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds and cut-glass, or paste in the form of diamonds; and few are such connoisseurs in the matter of female ornaments as to appreciate at all the difference in the quality or color of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by people than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweler, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the specialties of frivilous female apparel.

(b) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his contact with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.

Which is in the sight of God of great price - Of great value; that being of great value for which a large price is paid. He has shown his sense of its value:

(a) by commending it so often in his word:

(b) by making religion to consist so much in it, rather than in high intellectual endowments, learning, skill in the arts, and valor; and,

(c) by the character of his Son, the Lord Jesus, in whom this was so prominent a characteristic.

Sentiments not unlike what is here stated by the apostle, occur not unfrequently in pagan Classic writers. There are some remarkable passages in Plutarch, strongly resembling it: "An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty" - Conjugalio Praecept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. "My ornament," said the wife of Phocion, "is my husband, now for the twentieth year general of the Athenians" - Plutarch's Life of Phocion. "The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, "These ornaments will rather put my daughters out of countenance than adorn them" - Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this of Peter: "Be not too fond of gold, neither wear purple hyacinth about your neck, or the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls," etc.

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 characterized the pious and honored 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 characterized 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 toward them.

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. Compare Gen 12:5; Gen 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 the notes at 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 variously understood, Some have supposed 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 pagan 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" ptonsis - 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.

Likewise, ye husbands - On the general duty of husbands, see the notes at Eph 5:25 ff.

Dwell with them - That is, "Let your manner of living with them be that which is immediately specified."

According to knowledge - In accordance with an intelligent view of the nature of the relation; or, as becomes those who have been instructed in the duties of this relation according to the gospel. The meaning evidently is, that they should seek to obtain just views of what Christianity enjoins in regard to this relation, and that they should allow those intelligent views to control them in all their contact with their wives.

Giving honor unto the wife - It was an important advance made in society when the Christian religion gave such a direction as this, for everywhere among the pagan, and under all false systems of religion, woman has been regarded as worthy of little honor or respect. She has been considered as a slave, or as a mere instrument to gratify the passions of man. It is one of the elementary doctrines of Christianity, however, that woman is to be treated with respect; and one of the first and most marked effects of religion on society is to elevate the wife to a condition in which she will be worthy of esteem. The particular reasons for the honor which husbands are directed to show to their wives, here specified, are two: she is to be treated with special kindness as being more feeble than man, and as having a claim therefore to delicate attention; and she is to be honored as the equal heir of the grace of life. Doddridge, Clarke, and some others, suppose that the word honor here refers to maintenance or support; and that the command is, that the husband is to provide for his wife so that she may not want. But it seems to me that the word is to be understood here in its more usual signification, and that it inculcates a higher duty than that of merely providing for the temporal needs of the wife, and strikes at a deeper evil than a mere neglect of meeting her temporal necessities. The reasons assigned for doing this seem to imply it.

As unto the weaker vessel - It is not uncommon in the Scriptures to compare the body to a vessel, (Compare the notes at Th1 4:4), and thence the comparison is extended to the whole person. This is done either because the body is frail and feeble, like an earthen vessel easily broken; or because it is that in which the soul is lodged; or because, in accordance with a frequent use of the word, (see below,) the body is the instrument by which the soul accomplishes its purposes, or is the helper of the soul. Compare Act 9:15; Rom 9:22-23; Co2 4:7. In the later Hebrew usage it was common to apply the term vessel (Hebrew כלי keliy, Greek σκεύος skeuos) to a wife, as is done here. See Schoettgen, Hor. Heb. p. 827. Expressions similar to this, in regard to the comparative feebleness of woman, occur frequently in the classic writers. See Wetstein in loc. The reasons why the term vessel was given to a wife, are not very apparent.

A not unfrequent sense of the word used here (σκεύος skeuos) in the Greek classics was that of an instrument; a helper; one who was employed by another to accomplish anything, or to aid him (Passow), and it seems probable that this was the reason why the term was given to the wife. Compare Gen 2:18. The reason here assigned for the honor that was to be shown to the wife is, that she is "the weaker vessel." By this it is not necessarily meant that she is of feebler capacity, or inferior mental endowments, but that she is more tender and delicate; more subject to infirmities and weaknesses; less capable of enduring fatigue and toil; less adapted to the rough and stormy scenes of life. As such, she should be regarded and treated with special kindness and attention. This is a reason, the force of which all can see and appreciate. So we feel toward a sister; so we feel toward a beloved child, if he is of feeble frame and delicate constitution; and so every man should feel in relation to his wife. She may have mental endowments equal to his own; she may have moral qualities in every way superior to his; but the God of nature has made her with a more delicate frame, a more fragile structure, and with a body subject to many infirmities to which the more hardy frame of man is a stranger.

And as being heirs together of the grace of life - The grace that is connected with eternal life; that is, as fellow-Christians. They were equal heirs of the everlasting inheritance, called in the Scripture "life;" and the same "grace" connected with that inheritance had been conferred on both. This passage contains a very important truth in regard to the female sex. Under every other system of religion but the Christian system, woman has been regarded as in every way inferior to man. Christianity teaches that, in respect to her higher interests, the interests of religion, she is every way his equal. She is entitled to all the hopes and promises which religion imparts. She is redeemed as he is. She is addressed in the same language of tender invitation. She has the same privileges and comforts which religion imparts here, and she will be elevated to the same rank and privileges in heaven. This single truth would raise the female sex everywhere from degradation, and check at once half the social evils of the race. Make her the equal of man in the hope of heaven, and at once she rises to her appropriate place. Home is made what it should be, a place of intelligence and pure friendship; and a world of suffering and sadness smiles under the benefactions of Christian woman.

That your prayers be not hindered - It is fairly implied here:

(1) that it was supposed there would be united or family prayer. The apostle is speaking of "dwelling with the wife," and of the right manner of treating her; and it is plainly supposed that united prayer would be one thing that would characterise their living together. He does not direct that there should be prayer. He seems to take it for granted that there would be; and it may be remarked, that where there is true religion in right exercise, there is prayer as a matter of course. The head of a family does not ask whether he must establish family worship; he does it as one of the spontaneous fruits of religion - as a thing concerning which no formal command is necessary. Prayer in the family, as everywhere else, is a privilege; and the true question to be asked on the subject is not whether a man must, but whether he may pray.

(2) it is implied that there might be such a way of living as effectually to hinder prayer; that is, to prevent its being offered aright, and to prevent any answer. This might occur in many ways. If the husband treated the wife unkindly; if he did not show her proper respect and affection; if there were bickerings, and jealousies, and contentions between them, there could be no hope that acceptable prayer would be offered. A spirit of strife; irritability and unevenness of temper; harsh looks and unkind words; a disposition easily to take offence, and an unwillingness to forgive, all these prevent a "return of prayers." Acceptable prayer never can be offered in the tempest of passion, and there can be no doubt that such prayer is often "hindered" by the inequalities of temper, and the bickerings and strifes that exist in families. Yet how desirable is it that husband and wife should so live together that their prayers may not be hindered! How desirable for their own peace and happiness in that relation; how desirable for the welfare of children! In view of the exposition in this verse we may remark:

(a) that Christianity has done much to elevate the female sex. It has taught that woman is an heir of the grace of life as well as man; that, while she is inferior in physical vigor, she is his equal in the most important respect; that she is a fellow-traveler with him to a higher world; and that in every way she is entitled to all the blessings which redemption confers, as much as he is. This single truth has done more than all other things combined to elevate the female sex, and is all that is needful to raise her from her degradation all over the world.

(b) They, therefore, who desire the elevation of the female sex, who see woman ignorant and degraded in the dark parts of the earth, should be the friends of all well-directed efforts to send the gospel to pagan lands. Every husband who has a pure and intelligent wife, and every father who has an accomplished daughter, and every brother who has a virtuous sister, should seek to spread the gospel abroad. To that gospel only he owes it that he has such a wife, daughter, sister; and that gospel, which has given to him such an intelligent female friend, would elevate woman everywhere to the same condition. The obligation which he owes to religion in this respect can be discharged in no better way than by aiding in diffusing that gospel which would make the wife, the daughter, the sister, everywhere what she is in his own dwelling.

(c) Especially is this the duty of the Christian female. She owes her elevation in society to Christianity, and what Christianity has made her, it would make the sunken and debased of her own sex all over the earth; and how can she better show her gratitude than by aiding in any and every way in making that same gospel known in the dark parts of the world?

(d) Christianity makes a happy home. Let the principles reign in any family which are here enjoined by the apostle, and that family will be one of intelligence, contentment, and peace. There is a simple and easy way of being happy in the family relation. It is to allow the spirit of Christ and his gospel to reign there. That done, though there be poverty, and disappointment, and sickness, and cares, and losses, yet there will be peace within, for there will be mutual love, and the cheerful hope of a brighter world. Where that is missing, no outward splendor, no costly furniture or viands, no gilded equipage, no long train of servants, no wine, or music, or dances, can secure happiness in a dwelling. With all these things there may be the most corroding passions; in the mansion where these things are, pale disease, disappointment, and death may come, and there shall be nothing to console and support.

Finally - As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, Pe1 2:13-25; Pe1 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind - See the notes at Rom 12:16. The word used here (ὁμόφρων homophrōn) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings.

Having compassion one of another - "Sympathizing," (συμπαθεῖς sumpatheis;) entering into one another's feelings, and evincing a regard for each other's welfare. See the notes at Rom 12:15. Compare Co1 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at Co1 12:26.

Love as brethren - Margin, "loving to the;" that is, the brethren. The Greek word (φιλάδελφος philadelphos) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren - Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.

Be pitiful - The word used here (εὔσπλαγχνος eusplangchnos) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered "tender-hearted." See the notes at that verse.

Be courteous - This word also φιλόφρων (philophrōn) occurs nowhere else in the New Testament. It means "friendly-minded, kind, courteous." Later editions of the New Testament, instead of this, read (ταπεινόφρονες tapeinophrones) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of "friendliness" is the one that prevails; in the other, that of "humility." Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.

Not rendering evil for evil - See the Mat 5:39, Mat 5:44 notes; Rom 12:17 note.

Or railing for railing - See the notes at Ti1 6:4. Compare Mar 15:29; Luk 23:39.

But contrariwise blessing - In a spirit contrary to this. See the notes at Mat 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing - "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better suited to cause our hearts to overflow with benignity, to make us ready to forgive all others when they injure us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing, A man who has a hope of heaven should abound in every virtue. and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbor malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

For he that will love life - Greek, "He willing, (θέλων thelōn,) or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage Pe1 3:10-12 is taken, with some slight variations, from Psa 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:

(1) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek "to lengthen out our days as far as possible.

(2) that we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.

(3) that we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are suited for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.

(4) that we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise toward the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not:

(a) personally labor for the salvation of sinners, by conversation and other direct efforts;

(b) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;

(c) we shall not be permitted to pray for our impenitent friends and kindred, as we may now;

(d) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;

(e) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;

(f) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation.

What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way.

"Love not thy life, nor hate; but what thou livest.

Live well; how long, or short, permit to heaven."

Paradise Lost.

And see good days - In the Psalm Psa 34:12 this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e. g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved.

Let him refrain his tongue from evil - The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood; "obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Compare Jam 1:26; Jam 3:2.

And his lips that they speak no guile - No deceit; nothing that will lead others astray. The words should be an exact representation of the truth. Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, "Who will receive the elixir of life?" The daughter of Rabbi Jodus heard him, and went and told her father. "Call him in," said he. When he came in, Rabbi Jannei said to him, "What is that elixir of life which thou art selling?" He said to him, "Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!""

Let him eschew evil - Let him avoid all evil. Compare Job 1:1.

And do good - In any and every way; by endeavoring to promote the happiness of all. Compare the notes at Gal 6:10.

Let him seek peace, and ensue it - Follow it; that is, practice it. See the Mat 5:9 note; Rom 12:18 note. The meaning is, that a peaceful spirit will contribute to length of days:

(1) A peaceful spirit - a calm, serene, and equal temper of mind - is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and,

(2) such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let anyone reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peace fill spirit will contribute to length of days.

For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.

And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.

But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses Pe1 3:10-12 is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future:

I. Religion and virtue contribute to those things which are favorable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following:

(a) a calm, peaceful, and contented mind - avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;

(b) temperance in eating and drinking - always favorable to length of days;

(c) industry - one of the essential means, as a general rule, of promoting long life;

(d) prudence and economy - avoiding the extravagancies by which many shorten their days; and,

(e) a conscientious and careful regard of life itself.

Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the lack of religion often makes people reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.

II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect:

(a) on the millions who are cut off in war as the result of ambition, and the want of religion;

(b) on the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;

(c) on the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;

(d) on the multitude who fall in duels, all of whom would have been saved by religion;

(e) on the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and,

(f) on the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.

III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Compare Ps. 91.

And who is he that will harm you, if ye be followers of that which is good? - This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness" sake. While it is true that the Saviour was persecuted by wicked people, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good people have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. People who are upright and pure; who live to do good to others who are characteristically benevolent and who are imitators of God - are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honor to whom honor is due." Compare Psa 37:3-6.

But and if ye suffer for righteousness" sake - Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Compare the Mat 5:10 note; Ti2 3:12 note.

Happy are ye - Perhaps alluding to what the Saviour says in Mat 5:10; "Blessed are they which are persecuted for righteousness" sake." On the meaning of the word happy or blessed, see the notes at Mat 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favorable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror - Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12-13; "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." See the notes at that passage. Compare Isa 51:12; Mat 10:28. "Neither be troubled." With apprehension of danger. Compare the notes at Joh 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present, or things to come," Co1 3:21-22.

But sanctify the Lord God in your hearts - In Isaiah Isa 8:13 this is, "sanctify the Lord of hosts himself;" that is, in that connection, regard him as your Protector, and be afraid of him, and not of what man can do. The sense in the passage before us is, "In your hearts, or in the affections of the soul, regard the Lord God as holy, and act toward him with that confidence which a proper respect for one so great and so holy demands. In the midst of dangers, be not intimidated; dread not what man can do, but evince proper reliance on a holy God, and flee to him with the confidence which is due to one so glorious." This contains, however, a more general direction, applicable to Christians at all times. It is, that in our hearts we are to esteem God as a holy being, and in all our deportment to act toward him as such. The object of Peter in quoting the passage from Isaiah, was to lull the fears of those whom he addressed, and preserve them from any alarms in view of the persecutions to which they might be exposed; the trials which would be brought upon them by people. Thus, in entire accordance with the sentiment as employed by Isaiah, he says, "Be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts." That is, "in order to keep the mind calm in trials, sanctify the Lord in your hearts; regard him as your holy God and Saviour; make him your refuge. This will allay all your fears, and secure you from all that you dread." The sentiment of the passage then is, that the sanctifying of the Lord God in our hearts, or proper confidence in him as a holy and righteous God, will deliver us from fear. As this is a very important sentiment for Christians, it may be proper, in order to a just exposition of the passage, to dwell a moment on it:

I. What is meant by our sanctifying the Lord God? It cannot mean to make him holy, for he is perfectly holy, whatever may be our estimate of him; and our views of him evidently can make no change in his character. The meaning therefore must be, that we should regard him as holy in our estimate of him, or in the feelings which we have toward him. This may include the following things:

(1) To esteem or regard him as a holy being, in contradistinction from all those feelings which rise up in the heart against him - the feelings of complaining and murmuring under his dispensations, as if he were severe and harsh; the feelings of dissatisfaction with his government, as if it were partial and unequal; the feelings of rebellion, as if his claims were unfounded or unjust.

(2) to desire that he may be regarded by others as holy, in accordance with the petition in the Lord's prayer, Mat 6:9, "hallowed be thy name;" that is, "let thy name be esteemed to be holy everywhere;" a feeling in opposition to that which is regardless of the honor which he may receive in the world. When we esteem a friend, we desire that all due respect should be shown him by others; we wish that all who know him should have the same views that we have; we are sensitive to his honor, just in proportion as we love him.

(3) to act toward him as holy: that is, to obey his laws, and acquiesce in all his requirements, as if they were just and good. This implies:

(a) that we are to speak of him as holy, in opposition to the language of disrespect and irreverence so common among mankind;

(b) that we are to flee to him in trouble, in contradistinction from withholding our hearts from him, and flying to other sources of consolation and support.

II. What is it to do this in the heart? Sanctify the Lord God in your hearts; that is, in contradistinction from a mere external service. This may imply the following things:

(1) In contradistinction from a mere intellectual assent to the proposition that he is holy. Many admit the doctrine that God is holy into their creeds, who never suffer the sentiment to find its way to the heart. All is right on this subject in the articles of their faith; all in their hearts may be murmuring and complaining. In their creeds he is spoken of as just and good; in their hearts they regard him as partial and unjust, as severe and stern, as unamiable and cruel.

(2) in contradistinction From a mere outward form of devotion. In our prayers, and in our hymns, we, of course, "ascribe holiness to our Maker." But how much of this is the mere language of form! How little does the heart accompany it! And even in the most solemn and sublime ascriptions of praise, how often are the feelings of the heart entirely at variance with what is expressed by the lips! What would more justly offend us, than for a professed friend to approach us with the language of friendship, when every feeling of his heart belied his expressions, and we knew that his honeyed words were false and hollow!

III. Such a sanctifying of the Lord in our hearts will save us from fear. We dread danger, we dread sickness, we dread death, we dread the eternal world. We are alarmed when our affairs are tending to bankruptcy; we are alarmed when a friend is sick and ready to die; we are alarmed if our country is invaded by a foe, and the enemy already approaches our dwelling. The sentiment in the passage before us is, that if we sanctify the Lord God with proper affections, we shall be delivered from these alarms, and the mind will be calm:

(1) The fear of the Lord, as Leighton (in loc.) expresses it, "as greatest, overtops and nullifies all lesser fears: the heart possessed with this fear hath no room for the other." It is an absorbing emotion; making everything else comparatively of no importance. If we fear God, we have nothing else to fear. The highest emotion which there can be in the soul is the fear of God; and when that exists, the soul will be calm amidst all that might tend otherwise to disturb it. "What time I am afraid," says David, "I will trust in thee," Psa 56:3. "We are not, careful," said Daniel and his friends, "to answer thee, O king. Our God can deliver us; but if not, we will not worship the image," Dan 3:16.

(2) if we sanctify the Lord God in our hearts, there will be a belief that he will do all things well, and the mind will be calm. However dark his dispensations may be, we shall be assured that everything is ordered aright. In a storm at sea, a child may be calm when he feels that his father is at the helm, and assures him that there is no danger. In a battle, the mind of a soldier may be calm, if he has confidence in his commander, and he assures him that all is safe. So in anything, if we have the assurance that the best thing is done that can be, that the issues will all be right, the mind will be calm. But in this respect the highest confidence that can exist, is that which is reposed in God.

(3) there will be the assurance that all is safe. "Though I walk," says David, "through the valley of the shadow of death, I will fear no evil, for thou art with me," Psa 23:4. "The Lord is my light and my salvation; whom shall I fear? The Lord is the strength of my life; of whom shall I be afraid? Psa 27:1. "God is our refuge and strength, a very present help in trouble: therefore will not we fear, though the earth be removed, and though the mountains be carried into the midst of the sea; though the waters thereof roar and be troubled, though the mountains shake with the swelling thereof," Psa 46:1-3. Let us ever then regard the Lord as holy, just, and good. Let us flee to him in all the trials of the present life, and in the hour of death repose on his arm. Every other source of trust will fail; and whatever else may be our reliance, when the hour of anguish approaches, that reliance will fail, and that which we dreaded will overwhelm us. Nor riches, nor honors, nor earthly friends, can save us from those alarms, or be a security for our souls when "the rains descend, and the floods come, and the winds blow" upon us.

And be ready always - That is:

(a) be always able to do it; have such reasons for the hope that is in you that they can be stated; or, have good and substantial reasons; and,

(b) be willing to state those reasons on all proper occasions.

No man ought to entertain opinions for which a good reason cannot be given; and every man ought to be willing to state the grounds of his hope on all proper occasions. A Christian should have such intelligent views of the truth of his religion, and such constant evidence in his own heart and life that he is a child of God, as to be able at any time to satisfy a candid inquirer that the Bible is a revelation from heaven, and that it is proper for him to cherish the hope of salvation.

To give an answer - Greek, "An apology," (ἀπολογίαν apologian.) This word formerly did not mean, as the word apology does now, an excuse for anything that is done as if it were wrong, but a defense of anything. We apply the word now to denote something written or said in extenuation of what appears to others to be wrong, or what might be construed as wrong - as when we make an apology to others for not fulfilling an engagement, or for some conduct which might be construed as designed neglect. The word originally, however, referred rather to that which was thought not to be true, than that which might be const