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Scripture Reading: 1 Pet. 3:1-6
In 1 Pet. 2:18-25 we have five important matters, five aspects of Christ: grace, the model, the Savior, the Shepherd, and the Overseer. Christ is the grace within us, and He is the model for our spiritual direction. Furthermore, Christ is also our Savior, Shepherd, and Overseer. He saves us, He shepherds us, and He cares for us, thus accomplishing a threefold work concerning us. We all need this gracious, threefold work of Christ for us. We need His saving, shepherding, and overseeing.
Peter did not write this Epistle merely according to the knowledge of doctrine, but according to his rich experiences of Christ. Peter experienced Christ as grace, as the model, and as the Savior, Shepherd, and Overseer. He experienced the motivation of the divine life within him and its expression in his living becoming something gracious and acceptable in the sight of both God and man. As we have pointed out, when others see such an expression in our living, they may say, “This is grace. This is something worthy of thanksgiving to God.”
In 2:21 Peter says, “For to this you were called, because Christ also suffered on your behalf, leaving you a model that you should follow in His steps.” The very Christ who is the grace within us has become a model, a master copy, the original copy, to be used in the process of spiritual xeroxing. As we have pointed out, through this process, we become a reproduction of Christ.
In 2:24 we have a picture of Christ as our Savior, and in verse 25 Peter says, “For you were as sheep being led astray, but have now returned to the Shepherd and Overseer of your souls.” Christ died to sins so that we might live to righteousness, that is, live rightly under the government of God. Furthermore, through Christ’s bruise, a suffering that resulted in death, we have been healed of our death, so that we may live in His resurrection.
Now we have Christ as the Shepherd and Overseer caring for our souls. Christ’s shepherding does not mainly take care of our body or our spirit; it primarily takes care of our soul. However, as the Shepherd and Overseer, Christ takes care of us from within our spirit. He does not shepherd us or oversee us from the heavens. Today our Shepherd and Overseer is in our spirit, indwelling us as the life-giving Spirit. His shepherding and overseeing begin from our spirit and then spread to every part of our soul. This means that from our spirit Christ reaches the parts of our soul — the mind, emotion, and will — and takes care of all our problems, needs, and wounds. How wonderful! This is our Christ!
In this message we come to 1 Peter chapter three, one of the most difficult chapters in the entire Bible. What makes this chapter difficult to understand is Peter’s word concerning Christ making a proclamation to the spirits in prison (vv. 19-20) and his word concerning baptism (vv. 20-21). Throughout the centuries, there has been much debate over what Peter says in this chapter concerning these two matters. The debate continues to this day, for it seems that the problems of interpretation have not been solved. Furthermore, both matters are very deep.
In 3:19 and 20 Peter tells us something about Christ’s death that Paul does not cover in his writings. We know that Paul has much to say regarding the all-inclusive death of Christ. But there is at least one aspect of Christ’s death that Paul does not cover in his Epistles. This does not mean that Paul did not know of this aspect. I would not presume to say this of Paul, for he received a complete, universal revelation. He knew the things on earth, and according to 2 Corinthians 12, he was taken to the third heaven and also to Hades, to Paradise. Therefore, Paul had a full view of the three sections of the universe — heaven, earth, and the region under the earth. But for some reason he does not mention in his writings the matter of Christ’s making a proclamation to the spirits in prison.
In his Epistles Paul also has a good deal of teaching concerning baptism. Nevertheless, in 3:20-21 we have an excellent word by Peter concerning baptism, a word that cannot be found in the Epistles of Paul.
In a forthcoming message we shall study what Peter says regarding Christ’s making a proclamation to the spirits in prison and what he says regarding baptism. That message will be a real landmark in the Life-study of 1 Peter. In this message and in the message immediately following we shall consider 3:1-13.
1 Pet. 3:1-13 is still in the section concerned with a life in an excellent manner toward all men in all concerns (2:11—3:13). In this section we have already covered the living of the believers as pilgrims among the nations (1 Pet. 2:11-12), the believers being subject to every human institution (1 Pet. 2:13-17), the subjection of household servants to their masters (1 Pet. 2:18-20), and the model of Christ (1 Pet. 2:21-25). In 3:1-7 Peter is concerned with marriage life, and in 3:8-13, with common life.
In Eph. 5 Paul gives a word concerning married life that is familiar to every reader of the New Testament. But Peter’s writing concerning married life in 3:1-7 also has some very good points, even the topmost point. The most outstanding point is what Peter says about a husband and wife being “joint-heirs of the grace of life.” Paul does not say anything about the grace of life, much less about a married couple being joint-heirs, or co-heirs, of the grace of life. In 3:7 Peter says, “The husbands, in like manner, dwelling together with them according to knowledge, assigning honor as to the weaker, female vessel, as also joint-heirs of the grace of life, that your prayers may not be hindered.” Peter wanted the husbands and wives to realize that they are heirs together, not of property or material possessions, but of the grace of life.
Perhaps you have been a Christian for many years and yet do not have any understanding of what Peter means by the grace of life. Some may not even know that there is such an expression in the New Testament. Christians are familiar with the grace of salvation or the grace of forgiveness. Actually, it is not even necessary for us to read the Bible in order to have the concept of the grace of forgiveness. But the term, the grace of life, is a uniquely biblical expression. The problem is that, when we read about this, our mind may be veiled, or we may not pay adequate attention to this term. By the Lord’s mercy, we would place a proper emphasis on this matter so that we may all appreciate it. I hope that we all shall see the wonderful matter of the grace of life. The grace of life is something real and substantial that we can inherit. This is not merely unmerited favor; it is solid, substantial, spiritual property that can be inherited by a husband and wife. Hallelujah for the grace of life!
We have pointed out that in this Epistle Peter has much to say about grace. In 1:2 he says, “Grace to you and peace be multiplied.” Peter desired not only that grace be with the saints, but that grace be multiplied to them. With the thought of multiplied grace as the base, Peter goes on in 4:10 to speak of varied grace: “Each one according as he has received a gift, ministering it among yourselves as good stewards of the varied grace of God.” We all should be good stewards of this varied grace in different aspects and of different categories. Then in 5:10 Peter speaks of the God of all grace. Therefore, in 1 Peter we have four unique expressions concerning grace: multiplied grace, grace of life, varied grace, and all grace. Although Paul has a great deal to say concerning grace, he does not use the unique expressions Peter uses in his first Epistle. I deeply appreciate what Peter says in this book concerning grace, in particular his word regarding the grace of life.
Let us now go on to consider 3:1-7 verse by verse. Verse 1 says, “In like manner, wives, subject yourselves to your own husbands, that even if any disobey the word, they will be gained without a word through the manner of life of their wives.” The phrase “in like manner” refers to the subjection of the household servants to their masters, as described in 2:18. Therefore, as a household servant submits himself to his master, so the wives should subject themselves to their own husbands. This kind of word is certainly contrary to the emphasis of the so-called women’s liberation movement. That movement is against the Bible, for it is against God’s ordination in His creation with respect to male and female. Using Peter’s expression (3:7), God created the females weaker vessels. What country would use women as the main fighting force in the army? Females are weaker physically and psychologically. For this reason, it is easy for women to shed tears, which are often a sign of weakness. Furthermore, it is easy for a female to be troubled in her mind or emotion. All these are signs that the female is a weaker vessel.
Like Peter, Paul teaches the submission of wives to their husbands. However, unlike Peter, he does not tell us that females are weaker vessels. Concerning this matter, once again Peter uses a particular expression in pointing out that the females are weaker vessels.
In verse 1 Peter charges the wives to be subject to their own husbands. Paul also did this. Some women may find it easier to submit to someone else’s husband instead of to their own husbands. Also, they may appreciate another’s husband more than they appreciate their own husband. Even in the church life sisters may find it easier to subject themselves to a brother other than their own husband. The reason for this is that the wives know all the defects and shortcomings of their husbands, having lived with them in married life. But they do not know so much about the defects and shortcomings of others. This is the reason they may appreciate other brothers more than their own husbands.
Once a sister comes to know the defects and shortcomings of her husband, she may feel cheated. Having had the concept that her husband was very nearly perfect, she may wonder if she has made a mistake in marrying him. In the world, when wives come to this point, the result is often divorce. But by the Lord’s grace Christian wives should subject themselves to their own husbands.
Paul says that the husbands should love their own wives. However, in his word concerning married life, Peter does not tell the husbands to love their own wives. First he charges the wives to be subject to their own husbands. Then he charges the husbands to dwell with their wives according to knowledge (v. 7).
In verse 1 Peter tells the wives that if they subject themselves to their own husbands, the husbands will be gained without a word through the manner of life of their wives. The “word” here refers to the word of God (1 Pet. 1:23, 25; Rom. 10:8; Eph. 1:13). A husband can be gained through the wife’s inspiring manner of life. Sisters, no one can inspire your husband as much as you can. You need to have such a manner of life that your husband will be inspired by it. If he disobeys the word, he will be gained by your manner of life, not through preaching.
In verse 2 Peter goes on to say, “Observing your pure manner of life in fear.” The Greek word rendered “pure” here also means chaste. The Greek word is a derivation from the word meaning holy, as in verse 5 and 1:15. The pure and chaste manner of life must be the holy manner of life, the excellent manner of life (2:12), and the good manner of life (3:16). Here Peter is saying that the husbands will observe the pure manner of life of their wives.
The phrase “in fear” modifies “pure manner of life.” The word “fear,” as used in this verse, denotes a holy fear (see Phil. 2:12). This is a healthy, serious caution for us to behave in a holy manner. This kind of fear is mentioned a number of times in this Epistle because Peter’s teaching in this book concerns the government of God. A married sister’s pure manner of life must have a holy, pious fear.
Verse 3 says, “Whose adorning, let it not be the outward plaiting of hair, and putting on of gold, or clothing with garments.” Women’s hair was intended by God for their glory and a sign of their submission (1 Cor. 11:15; S.S. 4:1; 6:5; 7:5). But it was abused by many, especially by those who lived in the luxurious and corrupt life of the Roman Empire at the time of this Epistle, to beautify their lustful flesh by its extravagant adornment with gold and other costly things. Christian wives, as holy women, should absolutely abstain from this God-condemned matter.
Many years ago, a young woman began to attend the meetings of the church in Chefoo. She was intelligent and modern, a student of law. When she first came to a meeting, her hair was arranged like a high tower. I noticed that as she continued coming to the meetings, this tower became lower and lower. Eventually, after she attended more meetings, the tower was completely gone. She repented and was saved, and the Lord touched her concerning the way she styled her hair.
In verse 4 Peter goes on to say, “But the hidden man of the heart, in the incorruptible adornment of a meek and quiet spirit, which in the sight of God is costly.” The hidden man of the heart is the meek and quiet spirit. Our heart is composed of all the parts of our soul — mind, emotion, and will — and of the main part of our spirit, the conscience (Heb. 4:12). Among all these, our spirit is the center. Hence, our spirit is the hidden man of the heart. The hidden man is in contrast to the outward plaiting, putting on, and clothing in verse 3; and a meek and quiet spirit, in contrast to hair, gold, and garments. The wives’ adornment before God should be their inner being — the hidden man of their heart, which is their spirit, in meekness and quietness. This is the incorruptible adornment in contrast to the corruptible hair, gold, and garments. This spiritual adornment is costly in the sight of God.
In his writings Paul does not use the expression, “the hidden man of the heart.” What is this hidden man of the heart? It is a meek and quiet spirit. A spirit that has become meek and quiet is the kind of adornment that should be possessed by all Christian wives.
I believe that Peter wrote this Epistle according to his experiences and also according to his observations. He may have used the words “meek” and “quiet” because he knew that often the spirit of Christian wives is not meek and quiet.
Whenever we become angry and lose our temper, our emotion is upset. But that kind of upset in our emotion affects our spirit. This is the reason it is easy for us to release our spirit when we lose our temper. When a person loses his temper, he will have a genuine release of the spirit. Much of what we call the release of the spirit is not genuine. The genuine release of the spirit can easily be seen when a person loses his temper in full. At such a time, his spirit comes forth. However, this may not be a release of a meek and quiet spirit.
Many times the spirit of a Christian wife is not meek. Sisters, when you exchange words with your husband, do you have a meek and quiet spirit? It is a common, even universal, phenomenon for wives to exchange words with their husbands. For example, a husband may make a proposal regarding a certain matter, but the wife will disagree. The husband may want to go in one direction, but the wife wants to go in the opposite direction. The result of this disagreement is an argument.
As an elderly man with much experience in human life, I can testify that a wife’s exchanging words with her husband is a sign of rebellion. Unconsciously and subconsciously, she has deep within her a rebellious spirit. Because she has a spirit of rebellion, she does not want to subject herself to her husband. If a wife were willing to be in subjection to her husband, why would she argue with him? Perhaps she thinks that she has a better knowledge of the situation and is able to foresee problems. Nevertheless, it is still not necessary for her to argue.
One serious lesson for wives to learn is not to argue, not to exchange words, with their husbands. The sisters need to realize that when they exchange words with their husbands, they do not have a meek and quiet spirit. But if as a Christian wife a sister maintains a meek and quiet spirit, she will not lose her temper, and she will not even exchange words with her husband. Knowing the situation of married life from experience and observation, Peter charges the wives to adorn themselves with a meek and quiet spirit.
As we have pointed out, this meek and quiet spirit is the hidden man of the heart. We believers actually have two men. The first is in our soul with our body. This is the outward man. The other is the hidden man in the center of our heart. The fact that the hidden man of the heart is a meek and quiet spirit indicates that our spirit is the kernel of our being, hidden in the midst of our heart, which is composed of the mind, emotion, will, and conscience. Our spirit, therefore, is surrounded by the mind, emotion, and will. If our spirit is meek and quiet, this will influence our mind, emotion, and will. To be sure, if our spirit is meek, our mind, emotion, and will also will be meek. When we are meek, we are quiet. Meekness and quietness of spirit is a beautiful adornment in the sight of God.
What we have in 3:1-6 is not simply a human teaching or reasoning. This is a picture of God’s ordination concerning male and female. Not even our experience of regeneration causes God’s ordination to change. In today’s church life, God still keeps the order He ordained in His creation. God ordained that wives subject themselves to their husbands. Furthermore, as we have seen, a wife’s adorning should not be “the outward plaiting of hair, and putting on of gold, or clothing with garments, but the hidden man of the heart,” the adornment of a “meek and quiet spirit, which in the sight of God is costly.”
In verses 5 and 6 Peter says, “For in this manner formerly the holy women also, hoping in God, adorned themselves, subjecting themselves to their own husbands, as Sarah obeyed Abraham, calling him lord; whose children you have become, doing good and not fearing any terror.” The sisters need to be today’s Sarahs. Many of the husbands, however, may feel uneasy about what Peter says in verse 6. They may think that they are not worthy to have their wives refer to them in this way. The reason is that today’s situation is altogether not according to the Bible.
At the end of verse 6 Peter tells the wives to do good and not to fear any terror, that is, not to have fright or nervous excitement.
In this message we have considered Peter’s word to the wives (3:1-6). In the next message we shall consider Peter’s word to the husbands (v. 7) and also his word concerning common life.
