For this is how in the past, the holy women who hoped in God also adorned themselves, being in subjection to their own husbands.
Parallel Translations
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For this is how in the past, the holy women who hoped in God also adorned themselves, being in subjection to their own husbands.
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For after this maner in the olde tyme dyd the holy wemen which trusted in God tyer the selves and were obediet to their husbades
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For euen after this maner in time past did the holy women, which trusted in God, tire them selues, and were subiect to their husbands.
Cross-references (15)
Passages linked to 1 Peter 3:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 1 Timothy 5:5 Now she who is a widow indeed and desolate, has her hope set on God, and continues in petitions and prayers night and day.
- Titus 2:3-4 and that older women likewise be reverent in behavior, not slanderers nor enslaved to much wine, teachers of that which is good, that they may train the young wives to love their husbands, to love their children,
- Proverbs 31:30 Charm is deceitful, and beauty is vain; but a woman who fears Yahweh, she shall be praised.
- Luke 2:37 and she had been a widow for about eighty-four years), who didn’t depart from the temple, worshiping with fastings and petitions night and day.
- Luke 8:2-3 and certain women who had been healed of evil spirits and infirmities: Mary who was called Magdalene, from whom seven demons had gone out; and Joanna, the wife of Chuzas, Herod’s steward; Susanna; and many others; who served them from their possessions.
- Acts 9:36 Now there was at Joppa a certain disciple named Tabitha, which when translated, means Dorcas. This woman was full of good works and acts of mercy which she did.
- 1 Timothy 2:15 but she will be saved through her childbearing, if they continue in faith, love, and sanctification with sobriety.
- 1 Timothy 5:10 being approved by good works, if she has brought up children, if she has been hospitable to strangers, if she has washed the saints’ feet, if she has relieved the afflicted, and if she has diligently followed every good work.
- 1 Samuel 2:1 Hannah prayed, and said: “My heart exults in Yahweh! My horn is exalted in Yahweh. My mouth is enlarged over my enemies, because I rejoice in your salvation.
- Jeremiah 49:11 Leave your fatherless children. I will preserve them alive. Let your widows trust in me.”
- Hebrews 11:11 By faith, even Sarah herself received power to conceive, and she bore a child when she was past age, since she counted him faithful who had promised.
- 1 Peter 3:2-4 seeing your pure behavior in fear. Let your beauty be not just the outward adorning of braiding the hair, and of wearing jewels of gold, or of putting on fine clothing; but in the hidden person of the heart, in the incorruptible adornment of a gentle and quiet spirit, which is very precious in the sight of God.
- Proverbs 31:10 Who can find a worthy woman? For her price is far above rubies.
- Acts 1:14 All these with one accord continued steadfastly in prayer and supplication, along with the women, and Mary the mother of Jesus, and with his brothers.
- 1 Timothy 2:10 but with good works, which is appropriate for women professing godliness.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (18 sources)
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John Calvin 1540 · Public Domain He sets before them the example of pious women,…
He sets before them the example of pious women, who sought for spiritual adorning rather than outward meretricious ornaments. But he mentions Sarah above all others, who, having been the mother of all the faithful, is especially worthy of honor and imitation on the part of her sex. Moreover, he returns again to subjection, and confirms it by the example of Sarah, who, according to the words of Moses, called her husband Lord. (Genesis 18:12.) God, indeed, does not regard such titles; and it may sometimes be, that one especially petulant and disobedient should use such a word with her tongue; but Peter means, that Sarah usually spoke thus, because she knew that a command had been given her by the Lord, to be subject to her husband. Peter adds, that they who imitated her fidelity would be her daughters, that is, reckoned among the faithful.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain An argument taken of the example of women, and…
An argument taken of the example of women, and especially of Sarah who was the mother of all believers.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 5 For after this manner in the old time…
5 For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands:
Ver. 5. Who trusted in God] And therefore would not by unlawful means seek to get or keep their husband’s love and favour; but trusted God for that. So Hezekiah trusted in God, and pulled down the brazen serpent, 2Ki 18:4-5, opposing his presence to all peril.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Holy women; and therefore worthy of imitation.
Holy women; and therefore worthy of imitation.
Who trusted in God; whose only hope was in God, and therefore their care to please him.
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Adorned themselves; viz. with a meek and quiet spirit, counting that the best ornament.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Our apostle in these two verses enforces the exhortation…
Our apostle in these two verses enforces the exhortation and advice given to women in the foregoing verses, namely, to attire themselves with outward modesty and inward meekness, by a twofold argument:
1. From the example of holy women in general under the Old Testament, whose praise is in the scripture, not for the external adorning of the body, but for their affiance and trust in God, and their subjection paid to their own husbands.
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Here note, 1. That holiness, or the duties of the first table, are required of women as well as of men: and God accepts holiness in them as well as in men, The holy women.
Note, 2. That all holy women of old did, and always ought to, make conscience of their duty to their husbands, particularly of subjection, that so good example may be given by them, and taken from them, for others to do the like: the virtue of good example is lasting, it may do good many years after the example is given; the example of these holy women had a fresh power to do good many thousand years after it was given, and will still have to the world’s end.
2. Another argument is taken from the example of Sarah, who meekly obeyed Abraham, acknowledging him to be her lord; the daughters of whose faith, and the heirs of whose blessing, such wives will appear and prove themselves to be, who do as Sarah did, not suffering themselves by any fears or terrors to be diverted from, nor by any fits of passion and grief to be disturbed in, the performance of that duty which God requires, and the husband expects: Even as Sarah obeyed Abraham, calling him Lord.
Observe, 2. That the same duty and reverence, the same subjection and obedience, which Sarah gave to Abraham, is due and payable to every husband, else the apostle’s argument is of no force.
Some might say, Abraham was a great man.
Ans. True, but Sarah obeyed him as her husband, as well as wives ought to do, because the command of God requires honour and reverence to be given to all husbands, as husbands.
Observe, lastly, With what great and wonderful goodness and clemency the Lord is pleased to overlook the failings and infirmities of his upright servants; we find in Sarah’s story, Gen 18:1 that she spake very unhandsomely, and laughed indecently, when the angel came and told her she should have a son; but all that is passed by in silence, and that one good word she gave her husband, calling him lord, is mentioned here by St. Peter to her eternal honour. The Lord has a gracious respect to a little pure gold, though mingled with much dross, and in a great heap of sin: if he can espy, he will accept of a little spark of true grace.
O Lord! thou wilt not bring our infirmities and slips to account against us, nor rigidly reckon with us for the same, if our hearts be upright with thee: make us then sound in thy statues, that we may not be ashamed.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain For after this manner in the old time,.... In…
For after this manner in the old time,.... In ages past, the years of many generations, since the time that God created man upon earth; in the times before the flood, and after it; in the times of the patriarchs, judges, kings, and prophets of Israel, under the Old Testament dispensation. The apostle exhorts and encourages to this inward dress and ornament, from the antiquity of it: for in this way, and after this fashion,
the holy women also: who were sanctified by the Spirit of God, and lived holy lives and conversations, such as Sarah, Rebekah, Rachel, Leah, Ruth, Hannah, and others:
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who trusted in God; that he would send the Messiah, and make good all his promises, judging and believing him to be faithful to his word, and able to fulfil whatever he had promised, as Sarah, Heb 11:11. Such holy and believing women as these are worthy of imitation in their adorning and dress, and who, in the manner before described by the apostle, adorned themselves; or this was the adorning which they sought after, valued, and chiefly regarded; not what was external, but internal: and which lay in meekness and humility, and in a quiet deportment, and in
being in subjection unto their own husbands; according to their original make, and natural relation, and the laws of God, and of creation; which is more becoming and adorning than plaiting of hair, wearing of gold, or costly raiment, and recommends them more, both in the sight of God and men; nothing being a more indecent and uncomely sight than a woman not in subjection to her husband.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain The adorning of those holy women, who trusted in…
The adorning of those holy women, who trusted in God, and therefore did not act thus from servile fear, was,
1. Their meek subjection to their husbands:
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2. Their quiet spirit, "not afraid," or amazed: and
3. Their unblamable behaviour, "doing" all things "well."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. For after this manner] Simplicity reigned in…
Verse 5. For after this manner] Simplicity reigned in primitive times; natural ornaments alone were then in use. Trade and commerce brought in luxuries; and luxury brought pride, and all the excessive nonsense of DRESS. No female head ever looks so well as when adorned with its own hair alone. This is the ornament appointed by God. To cut it off or to cover it is an unnatural practice; and to exchange the hair which God has given for hair of some other colour, is an insult to the Creator. How the delicacy of the female character can stoop to the use of false hair, and especially when it is considered that the chief part of this kind of hair was once the natural property of some ruffian soldier, who fell In battle by many a ghastly wound, is more than I can possibly comprehend. See the notes on 1Cor 11:14-16; and 1Tim 2:9.
Who trusted in God] The women who trust NOT in God are fond of dress and frippery; those who trust in God follow nature and common sense.
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Being in subjection unto their own husbands] It will rarely be found that women who are fond of dress, and extravagant in it, have any subjection to their husbands but what comes from mere necessity. Indeed, their dress, which they intend as an attractive to the eyes of others, is a sufficient proof that they have neither love nor respect for their own husbands. Let them who are concerned refute the charge.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 1Pe 3:5-6. For after this manner — Namely, with…
1Pe 3:5-6. For after this manner — Namely, with inward holiness and outward plainness; in old time — In the patriarchal ages; the holy women who trusted in God — And therefore did not act thus from servile fear, but from true piety, and are consequently worthy to be imitated; adorned themselves — Their adorning, according to St. Peter here, was, 1st, Their meek subjection to their husbands; 2d, Their quiet spirit, not afraid or amazed; and, 3d, Their unblameable behaviour, doing all things well. Even as Sarah obeyed Abraham — See Gen 12:5; Gen 18:6; calling him lord — In token of her subjection; for the ancients, by giving titles of respect to their superiors, acknowledged their own inferiority. Therefore, by mentioning the reverence with which Sarah spake of Abraham, the apostle intimates that she entertained the highest respect for him, and a just sense of her own subjection to him. Sarah was considered by the Jewish women as an illustrious pattern of a dutiful wife; whose daughters — Or children, in a spiritual, as well as natural sense; ye are — Or show yourselves to be, and that ye are entitled to the same inheritance; as long as ye do well — Discharge all your conjugal duties conscientiously. Sarah being constituted by God the mother of all believers, (Gal 4:26,) even as Abraham was made their father, the believing women of Pontus, by imitating Sarah’s virtues, became her children, though not descended from her. And are not afraid with any amazement — So terrified with the apprehension of any danger or prejudice that may arise to you on account of your piety, as to be discouraged from your duty, or induced, through fear of displeasing your husbands, to do actions contrary to your religion. For, while the apostle enjoined wives to be in subjection to their husbands, he cautioned them against committing sin, especially the sin of idolatry, either from a desire to please their husbands, or from a fear of offending them.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain For after this manner, in the old time -…
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.
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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.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain after this manner--with the ornament of a meek and…
after this manner--with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pro. 31:10-31).
trusted--Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [BENGEL].
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in subjection--Their ornament consisted in their subordination. Vanity was forbidden (Pe1 3:3) as being contrary to female subjection.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5, 6. The holy women—Particularly the wives of the…
5, 6. The holy women—Particularly the wives of the patriarchs.
Trusted in God—Better, hoped in God: believing and serving him, and looking for the fulfilment of his promises. They are adduced as illustrations of the adorning with gentleness and calmness of spirit, which was especially manifested in the matter of subjection to their husbands. Notably, Sarah, the Princess and Mother of nations, (Gen_17:15-16,) showed it in her obedience to Abraham, indicated in her calling him lord.
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Gen_18:12. So considerate Greek and Roman wives used the equivalent κυριος and dominus.
Whose daughters ye are—Literally, whose children ye become, in possessing her spirit.
As long as—Setting forth two points of resemblance of the daughters to the mother.
Do well—Like her, hoping in God, as one of the holy women.
Not… amazement—Literally, fearing no fear. Commentators, ancient and modern, have been sorely perplexed by this difficult clause. The word πτοησιν signifies fear, terror, trepidation, and may refer to either the emotion or its external cause. The meaning is to be found in the spirit of Sarah’s obedience, the second point of the daughters’ resemblance to her, which the apostle is inculcating as the true ornament. It is the calm, undisturbed, tranquil spirit, and not a slavish one; loving and trustful, and not afraid of the husband as an object of terror or apprehension.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. For after this manner in the old time]…
5. For after this manner in the old time] It is obvious from the special instance given in the next verse that the Apostle has in his mind exclusively the saintly wives and mothers of the Old Testament. The names of Penelope, Andromache, Alcestis, which are familiar to us as patterns of wifely excellence, were not likely to have come within the horizon of his knowledge.
who trusted in God] More accurately, who hoped in God. It may be noted that the same inadequate rendering is found in the Authorized Version of Rom_15:12, and Philem. 1Pe_3:22. The idea of “trust” is, of course, not far removed from that of “hope,” but the variation of rendering was a needless one, and ought therefore to have been avoided.
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being in subjection unto their own husbands] The repetition of the same verb as that used in 1Pe_3:1 and ch. 1Pe_2:13, should, be noticed as reproducing what might almost be called the key-note of the Epistle. It occurs again in ch. 1Pe_3:22, 1Pe_5:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (5) For after this manner.—Here we have not only…
(5) For after this manner.—Here we have not only the ground of the foregoing precepts, but also of the assurance that God sets a value on such embellishments. It had been accepted by Him in the holy women of old who hoped in Him, and would be accepted again. “The Apostle enforces his doctrine by example,” says Leighton: “the most compendious way of teaching.” By “holy women” he means, not only holy in character, but “sainted”—consecrated by their memories being recorded for our reverence in Holy Writ.
Who trusted in God.—It is a great pity that “trusted” should have been substituted for the original “hoped.” The position of Sara and the holy women of the Old Testament was one of expectancy, of looking forward to the fulfilment of a promise; and the description of them as such is intended to make the readers of the letter feel the difference of their position. To them the promise to Sara was accomplished. The expression contains a reference to the mention of God in the last verse.
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Adorned themselves, being in subjection.—The imperfect tense of the verb means “used to adorn themselves.” They took daily pains thus to adorn themselves, and spent, perhaps, as long in the process as the other ladies over their toilette. The participle which is added explains more fully the “after this manner.” Their subjection was their ornament.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain For after this manner in the old time the…
For after this manner in the old time the holy women also, who trusted in God; rather, who hoped in God (eijv Qeon); whose hope was set toward God and rested in God. Bengel says," Vera sanctitas, spes in Deum." St. Peter is the apostle of hope. Adorned themselves, being in subjection unto their own husbands. The apostle bids Christian women to consider the example of the saintly women of the Old Testament. With their hope resting upon God, they could not care for finery and costly jewels. They adorned themselves with the more costly ornament of a meek and quiet spirit: they showed their meekness by living in subjection to their husbands. Submission to authority is the key-note of this part of the Epistle.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 5. For after this manner. The holy women whose…
5. For after this manner. The holy women whose names are found in sacred history adorned themselves with “a meek and quiet spirit.”
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain 5, 6. “For in this way the holy wives…
5, 6. “For in this way the holy wives who had hoped toward God were also accustomed to beautify themselves, being submissive to their own husbands, as Sarah obeyed Abraham, calling him lord, whose children ye have become, doing good and fearing no calamity.” Like the saintly mothers of Israel, who walked with God in the “beauty of holiness,” these charming wives are endued with the perfect love which casts out fear. Oh, that the thousands of Christian women living with unsaved husbands would avail themselves of these infallible promises, appropriate the “beauty of holiness” and save their homes from Satanic power and perdition’s doom.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 called him her lord
called him her lord
said that he was her lord, that is, her master
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You are now her children
Peter says that believing women who act as Sarah acted can be thought of as if they were her actual children. (See: Metaphor)
translationWords
holy
confidence
Sarah
obey
Abraham
lord
children
good
fear
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.