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God’s word. For these unbelieving husbands to continue
in disbelief and rebellion will be fatal to their souls.
For many Christian women this is descriptive of
their husband. Many women (and men) faithfully
attend Christian worship, bring their children to
church, and seek to faithfully follow God, but their
spouse discourages them. Peter’s words should be an
encouragement to these Christians that God can use
their godly conduct in the life of their unbelieving
mate. The term “behavior” (NASB) or “conduct” (ESV)
(anastrophe) is one of Peter’s favorite. He uses it six
times in this letter, while it is used only seven times in
the rest of the New Testament. One final point should
be made in regard to a wife’s submission to her husband.
In most situations believers are to obey those whom
God has placed over them (Rom 13:1–7; Eph 5:22–6:9;
1 Pet 2:13–3:6). However, in certain situations God’s
people must refuse to submit if that submission would
bring them into direct disobedience to the clear teachings
of God’s word. This has been clearly illustrated in
the Bible when the apostles refused to be silenced by
the religious authorities concerning speaking the gospel
(Acts 5:20). The same was true of Daniel when he
refused to quit praying even though Darius outlawed
prayer (Dan 6:1–28). A woman is not required to submit
to her husband if what he asks her to do violates the
clear teaching of the Bible.
Peter’s second point is that this “wordless” evangelism
is observed by the unbelieving spouse (3:2). Christian
wives are to live a life toward their husbands that
is “pure and respectful.” As he observes (epopteusantes)
his wife’s conduct and reflects upon it, he can be led
to conclude that the gospel is true. The two qualities
in particular that catch the husband’s eye are his wife’s
“pure” and “respectful” behavior. 7 The portrait painted
here of the submissive wife is one that shows deference
and respect toward her husband for God’s glory while
keeping her husband’s eternity in view. Again, this
“wordless evangelism” should not be taken to mean that
a wife never shares her faith with her husband. It does
not mean that she never invites him to attend church
with her. But it does realize that one’s godly character is
a means by which God softens the heart of an unregenerate
husband.
Peter’s third point is that Christian wives should not
be consumed with their outward adornment but instead
should focus on the cultivation of Christian character
(3:3–4). Peter is not saying that she is to have no concern
for her appearance, but that the cultivation of inner
beauty is more important than overemphasizing external
beauty. The art of the first two centuries testify to
the preoccupation with hairstyles, make-up, and jewelry
in the ancient world. Peter, however, draws a sharp distinction
between outward and inward beauty. This verse
has been read by some as a prohibition against make-up,
jewelry, and similar kinds of outward ornamentation.
These restrictions, however, miss the point. Instead,
Peter’s words are intended to be a caution against a distorted
sense of values. The primary thought is that a
Christian wife will not win her husband to Christ by a
superficial approach to life, but by the development of
godly character. True beauty is that which is expressed in
Christlike character (3:4a).
The “hidden person of the heart” refers to the center
of one’s character. This inner beauty, which is “imperishable,”
consists of a “quiet and gentle” disposition that is
“precious in God’s sight” (3:4b). The word “spirit” refers
to her disposition, much like what we mean when we
say, “he has a ‘good’ spirit about him.” The term “gentle”
describes the wife as considerate and humble in her
actions toward others, especially her husband. The term
“quiet” denotes a calmness and tranquility, a spirit not
easily ruffled. This kind of life can only be truly lived
when a woman has given herself fully to God. Consequently,
what is precious to God and attractive to an
unbelieving husband is not a domineering personality,
but a gentle and kind disposition.
Fourth, Peter appeals to the example of godly
women of the past to reinforce his point (3:5–6). He
highlights three thoughts about them (3:5). First, they
were “holy;” that is, they were called by God and set
apart for Him (cf. 1:14–15). They lived holy lives in
the most difficult of situations—not in isolation from
various troubles, but in interaction with their unbelieving
spouse. Second, these women “hoped” in God.
They lived their daily lives with the expectancy that
God would accomplish what he had promised (1:3,
21; 3:15). This hope enabled them to be submissive
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