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First Peter, part 11

1 Peter 3:1, 2 says,

¹ In the same way, you wives, be submissive (homoiōs) to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behavior of their wives, ² as they observe your chaste and respectful behavior.

In chapter 2 Peter addressed government and household servants. Now, using the same fundamental principles of respecting authority, he addresses wives in marriage—especially those married to disobedient or unbelieving husbands. This passage continues Peter’s discussion of how believers should live within imperfect social structures.

The word ὁμοίως(homoiōs) means “likewise” or “in the same manner.” Peter is linking this instruction to the previous discussion of Christ’s example of patient suffering (2:21–23). Thus the principle is the same: believers demonstrate Christlike character even when living under difficult circumstances.

In the phrase, “be submissive,” the verb is again ὑποτάσσω(hupotassō), meaning “to place oneself under authority.” Peter is addressing wives who may be in spiritually mixed marriages, where the husband is “disobedient to the word.” In the first-century world, a wife adopting a religion different from her husband’s could create serious household tension. Peter instructs Christian wives to respond not with defiance but with respectful conduct.

Chaste and respectful conduct means that the wife’s life reflects integrity and reverence. This was the type of conduct that Peter urged upon the believers in dealing with government and society in general.

A wife in that type of marriage was in no position to make demands or to place her husband under her own authority. Peter had no influence on the disobedient husband, but as an apostle, he had instructions for believers. Keep in mind also that if believers had gotten a reputation for causing rebellion within the family or for breaking up marriages, it could easily have put up walls of resentment and persecution against the church.

Peter’s point is striking. The husband may be persuaded not primarily by argument but by the wife’s conduct. This echoes Jesus’ teaching in Matthew 5:16,

¹⁶ Let your light shine before men in such a way that they may see your good works and glorify your Father who is in heaven.

The transforming power of consistent godly behavior can soften resistance to the gospel.

External and Internal Adornment

1 Peter 3:3, 4 says,

³ Your adornment must not be merely external—braiding the hair, and wearing gold jewelry, or putting on dresses; ⁴ but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious (πολυτελές) in the sight of God.

Peter contrasts two types of beauty: external and internal. He lists typical forms of ancient luxury: elaborate hairstyles, gold jewelry, and fine clothing. Peter is not condemning appearance itself but warning against placing primary value on outward display. True beauty is “the hidden person of the heart,” that is, to one’s inner character and spiritual life.

A key virtue is gentleness(πραΰς), meaning “meek, humble, controlled strength.” The same word is used of Christ in Matthew 11:29 — “I am gentle and humble in heart.”

The second virtue is quietness(ἡσύχιος), meaning “peaceful, calm, not contentious.” This does not mean silence or weakness but a spirit free from quarrelsome agitation.

Peter says this inner beauty is “imperishable”(ἀφθαρτος). This word echoes themes earlier in the epistle. 1 Peter 1:4 speaks of an imperishable inheritance. 1 Peter 1:23 speaks of imperishable seed by which God has begotten true believers. Those who have been begotten by seed that has an imperishable quality will exhibit that same inner adorning quality in their character.

Such inner character “is precious in the sight of God.”It is “of great value, or costly.” What society may overlook—quiet godliness—God regards as of great worth. Societies tend to value external beauty and status, but God prioritizes the heart and its spiritual condition. Peter’s emphasis throughout the section (2:11–3:12) is the power of godliness and godly conduct, whether in government, employment, or marriage.

The central idea of this passage is that the imperishable seed of the word produces immortal values that have an outward influence.

The Hidden Person of the Heart

The Greek phrase reads ho kryptos tēs kardias anthrōpos, literally, “the hidden man of the heart.” The Greek adjective kryptos means hidden, concealed, secret, or unseen. It comes from the verb krypto, “to hide.” Peter is describing the inner life, which is invisible to outward observation. The Septuagint uses krypto/kryptos to convey the idea of hiddenness and invisibility. (Note the English word cryptic which is derived from the Greek krypto.)

It normally translates Hebrew words meaning: סתר(satar), “to hide,” or צפן (tsaphan), to conceal, and עלם(ʿalam), “to hide.” Alam is the verb and root of the noun olam, “hidden.” Its root concept is widely understood to involve something hidden or beyond the visible horizon of time. The underlying idea is something concealed from sight—either in the distant past or distant future. Thus olam originally referred to time hidden from view, unknown, indefinite time period.

Hence, it is often rendered “an age,” whose time is variable. Yet the idea of hiddenness is present in the Greek term krypto. Peter applies it to the heart—the new creation man that is “hidden” by the body of the old man.

The connecting link between olam and krypto is seen in Eccl. 3:11, where the Hebrew says, “He has put olam in their heart.” The heart is the seat of the invisible new man in Christ. In Colossians 3:3 Paul says,

³ For you have died and your life is hidden [kekryptai] with Christ in God.

The Greek word kekryptai is from the root word krypto. Here Paul makes it plain that this “life” is the life of the new man that has been begotten by God within the heart of every believer. The old “life” has “died,” and we are no longer identified as children of Adam (the flesh). We are now sons of God. Yet this new man is invisible to physical eyes and is seen only through one’s works and behavior.

In short, both Paul and Peter define “heart” as one’s conscious identity. For unbelievers, this is the old man from one’s fleshly parents and ancestors; for believers, this is the new man begotten by the seed of the word.