Ed Urzi

“Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight” (1 Peter 3:3-4 NIV).

This passage offers an opportunity to discuss a Biblical approach that can benefit anyone who seeks to cultivate a God-honoring worldview. While the Greco-Roman culture that prompted these instructions has long since faded into history, these verses present us with underlying principles that are relevant to any era.

We can begin with the acknowledgment that certain Biblical standards are immutable, or unchanging.  However, the manner in which we observe those standards may vary from age to age or culture to culture. This simple principle is one that can help us interpret and apply God’s Word in a changing culture.

The following observations on this topic are worthy of our attention…

“…there is a difference between command and culture. The commands of Scripture are absolute—culture is relative. For example, few believe that Jesus’ command to His disciples not to have an extra pair of sandals with them while on an evangelistic tour applies today. And most Christians do not literally ‘Greet all the brethren with a holy kiss’ anymore (1 Thes. 5:26). Nor do they believe that ‘lifting up holy hands in prayer’ is essential to public prayer (1 Tim. 2:8).

There is a principle behind all these commands that is absolute, but the practice is not. What Christians must do is absolute, but how they do it is culturally relative. For example, Christians must greet one another (the what), but how they greet each other will be relative to their respective cultures. In some cultures, as in the NT, it will be with a kiss, in others with a hug, and in still others with a handshake.” ₍₁₎

With this in mind, we can draw several practical applications from this passage…

• We should seek to dress in a manner that reflects well upon our relationship with God.
• We should avoid dressing in a way that seeks to occupy  the attention of others. Instead, our need for approval, acceptance, and attention should find its fulfillment in Christ.
• If God should bestow us with financial or material prosperity, we must be discerning and refrain from showing off such things in our appearance.

So this passage reminds us that a Godly attitude should govern our appearance. This principle is just as valid today as it was for those who lived in the Biblical era.

(1) Geisler, N. L., & Howe, T. A. (1992). When critics ask : a popular handbook on Bible difficulties (pp. 459–460). Wheaton, Ill.: Victor Books.

“Your beauty should not consist of outward things like elaborate hairstyles and the wearing of gold ornaments or fine clothes. Instead, it should consist of what is inside the heart with the imperishable quality of a gentle and quiet spirit, which is very valuable in God’s eyes” (1 Peter 3:3-4 HCSB).

Genuine beauty starts from within, and our external appearance often serves to reflect our internal character. Thus, our internal relationship with God in Christ should be evident in our outward appearance. That brings us to the hairstyles mentioned here in 1 Peter 3:3-4.

An affluent woman of that era often sought to adorn herself in a manner that highlighted her jewelry and accessories. Elaborate hairstyles embellished with golden bands, pearls, or other forms of jewelry typically crowned those adornments. One source amusingly describes those hairstyles as an “…excess of mountainous coiffures with terraces of braids, which were popular in ancient Rome.” ₍₁₎

Thus, we can say that this verse does not contain a universal prohibition against the use of cosmetics, braided hairstyles, jewelry, or fashionable clothing. With this in mind, it’s important to distinguish between “attractiveness” and “drawing attention to oneself.” It is that latter distinction that our author takes issue with. Although our text is devoted to women, this concept applies to everyone: a Godly attitude should govern our appearance.

One author expands upon this idea by highlighting other gratuitous or self-promotional forms of expression…

“Christians are to spend more time developing their inner character than attempting to make themselves look beautiful on the outside (1 Sam. 16:7). Peter is not condemning women who wear jewelry. He is emphasizing the importance of a woman’s character. We can spend most of our lives on things that are transitory rather than on things that are permanent—such as what clothes or jewelry we wear, or the car we drive. It is not wrong to be involved in temporal things, but we must put special effort into the development of inner character (compare 1 Tim. 2:9, 10).” ₍₂₎

Thus, we should ask if our appearance lends dignity to our relationship with Christ. Of course, the answer to that question will often vary according to our activities. For instance, a person who is running a weekend errand, a person who is relaxing at home, and a person who is attending a formal event will each answer that question differently. Nevertheless, we should avoid an unhealthy emphasis on our external appearance at the expense of our internal character wherever we happen to be.

(1) William Macdonald, Believer’s Bible Commentary Edited by Arthur Farstad, Thomas Nelson Publishers [pg. 2267]

(2) Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, Nelson’s New Illustrated Bible Commentary (Nashville: T. Nelson Publishers, 1999), 1683.

“Do not let your adornment be merely outward–arranging the hair, wearing gold, or putting on fine apparel–rather let it be the hidden person of the heart, with the incorruptible beauty of a gentle and quiet spirit, which is very precious in the sight of God” (1 Peter 3:3-4).

Our text from 1 Peter 3:3-4 now leads into a discussion regarding the comparative worth of internal and external beauty. Since a physically attractive person may still be an ugly individual, this passage reminds us that genuine beauty starts from the inside out. The Old Testament book of Proverbs draws our attention to this reality when it tells us, “Charm is deceitful and beauty is passing, But a woman who fears the Lord, she shall be praised” (Proverbs 31:30).

Despite this, many societies and cultures tend to prioritize external beauty above all else. For example, “looking good” is always a fashionable quality, while “being good” is much less so. Nevertheless, this does not mean it’s wrong to try to look our best. As one author observes, “Peter was not here condemning all outward adornment. His condemnation is for incessant preoccupation with the outward to the disregard of one’s character (v. 4; cf. 1Ti 2:9, 10).” ₍₁₎

Our passage from 1 Peter 3:3-4 emphasizes this point, as does the Biblical letter of 1 Timothy…

“And I want the women to make themselves attractive in the right way. Their clothes should be sensible and appropriate. They should not draw attention to themselves with fancy hairstyles or gold jewelry or pearls or expensive clothes. But they should make themselves attractive by the good things they do. That is more appropriate for women who say they are devoted to God” (1 Timothy 2:9-10 ERV).

Finally, it’s interesting to note that the word translated “adornment” is “kosmos” in the original language of this passage. This is the word from which we derive our modern-day word “cosmetics.” As one commentator explains…

“The word ‘adornment’ is the translation of the Greek word Kosmos which was used in classical Greek to refer to the adornment or the ornaments worn by women. The word in itself refers to an ordered system, namely, a system where order prevails…

Here the word refers to the adornment of the woman, and the genius of the word speaks of the fact that that adornment should be that which is fitting, congruous, not diverse from one’s character. That is, the adornment of the Christian woman should be in keeping with what she is as a Christian. She should not be a Christian at heart and her adornment be that of a person of the world.” ₍₂₎

(1) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 3:3.

(2) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 3:3] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“In the same way, wives, be subject to your own husbands. Then, even if some are disobedient to the word, they will be won over without a word by the way you live, when they see your pure and reverent conduct” (1 Peter 3:1-2 NET).

As we close our look at this passage, we should note that this verse applies to women and their “own husbands.” Thus, our text does not impose a universal obligation upon women to submit to men, with the exception of their husbands.

These verses also recognize the general truth behind the adage, “actions speak louder than words.” For example, consider the following translation of this passage: “Some husbands may not obey God’s word. Their wives could win these men for Christ by the way they live without saying anything” (GW). In making this statement, 1 Peter 3:1-2 offers a strategy that God-honoring wives might employ for the benefit of their non-Christian husbands.

While our words are undoubtedly important, our character and God-honoring behaviors often exert a greater influence upon others than anything we might say. One Biblical commentator summarizes this idea in light of the cultural framework that underscored this passage…

“In ancient Roman culture, the wife was expected to adopt the religion of her husband, and some of the Christian women in the Asian churches apparently had unbelieving spouses. Peter urges these Christian wives to avoid insubordinate behavior even as they remained believers in the Savior. Rather, their gentle responsiveness will commend the gospel to their unbelieving spouses. The enduring principle involved in this statement is not strict verbal silence (v. 15), but a submissive demeanor and sensitivity to the concerns of the unbelieving husband (see v. 2) so that the gospel may be presented in the best light.” ₍₁₎

Finally, we have this seemingly unusual reference to “chaste conduct accompanied by fear” (NKJV). As mentioned in our earlier look at 1 Peter 1:17, the word “fear” often communicates an attitude of respect when used in a Biblical context. Thus, a wife who adopts an attitude of reverence for God’s Word in this matter may prompt a reciprocal attitude of respect from her husband.

However, we might approach this verse from another perspective. For instance, this passage may address wives who are fearful of what their husbands might demand if they were to put this verse into practice. In such instances, it may be helpful to recall another old adage: “If we fear God, we need fear nothing else.”

(1) R. C. Sproul, ed., The Reformation Study Bible: English Standard Version (2015 Edition) (Orlando, FL: Reformation Trust, 2015), 2246.

“Likewise, wives, be subject to your own husbands, so that even if some do not obey the word, they may be won without a word by the conduct of their wives, when they see your respectful and pure conduct” (1 Peter 3:1-2 ESV).

As we seek to interpret and apply this portion of Scripture, it may be helpful to view this passage in terms of responsibility. For instance, 1 Peter 3:1-2 highlights one such area of responsibility in advising wives to defer to their husbands within the marital relationship. Nevertheless, we should view this counsel in parallel with another passage from the Biblical book of Ephesians…

“Submit to one another out of reverence for Christ” (Ephesians 5:21 NIV).

This directive to “submit to one another” implies there may be times when it is proper for a man to submit to a woman within the marriage relationship. For example, let’s consider a hypothetical husband and wife couple. Like most couples, each partner in our hypothetical relationship possesses various strengths and weaknesses.

A wise couple will recognize those strengths and weaknesses and willingly submit to one another in those areas where one partner demonstrates greater skill. In this way, both partners show “reverence for Christ” (the One who has blessed them with their individual gifts, skills, talents, and abilities), as well as respect for one other.

To illustrate this approach in the lives of our hypothetical couple, let’s say that a wife is highly gifted in the area of financial management. However, her husband is only marginally skilled in that area. In this instance, a wise husband will recognize his wife’s financial savvy and defer to her judgment in matters of budget, savings, retirement planning, etc.

While each partner may assume a leadership role in his or area of expertise, those differences do not make them unequal. Nevertheless, some may ask “who ultimately wins?” in an area of marital disagreement. While this may seem to be an appropriate question, it starts with a questionable premise. Since a husband and wife have become “one flesh” (Mark 10:6-9), if one partner “loses,” then both lose.

If there are strong disagreements in a marriage relationship, there are a few steps that couples can take to help find the right answer. Those steps include praying together (Matthew 18:20, James 1:5), as well as seeking guidance from trusted and mature men and women of God (Proverbs 1:5). While a husband must ultimately take responsibility to lead in an area of disagreement, he should do so in recognition of the counsel given to us in Ephesians 5:33:

“… each one of you also must love his wife as he loves himself, and the wife must respect her husband” (NIV).

Earlier in chapter two, the Apostle Peter discussed the importance of pursuing a God-honoring life in four specific areas. Those areas related to…

• Our personal lives (2:11-12, 2:16).
• Our relationship to the state (2:13-14).
• Our relationships with others (2:17).
• Our attitudes and behaviors in the workplace (2:18-20).

Our author will now continue his exploration of that theme as we transition into chapter three.

This chapter will introduce two additional areas of emphasis: home and family life, and the qualities that should characterize our interaction with the people of God. Finally, Peter will conclude this portion of his letter with a reference to a historical event that poses a significant interpretive challenge. But first, our divinely inspired author will offer some marital counsel to the wives among the members of his audience…

“Wives, likewise, be submissive to your own husbands, that even if some do not obey the word, they, without a word, may be won by the conduct of their wives, when they observe your chaste conduct accompanied by fear” (1 Peter 3:1-2).

There are some aspects of these verses that are certain to irritate contemporary audiences. First among those irritants is likely to be, “Wives… be submissive to your own husbands.” But before we impose our personal ideologies and opinions upon this reference to “submission,” let’s consider a more advantageous approach. To better understand and apply this portion of Scripture, let’s focus on the word “submissive” in the original language of 1 Peter 3:1.

For instance, one source defines this word in the following manner: “to obey, [or] be subject [to].” It then continues with some additional insight…

“[This word derives from] A Greek military term meaning to arrange [troop divisions] in a military fashion under the command of a leader. In non-military use, it was a voluntary attitude of giving in, cooperating, assuming responsibility, and carrying a burden.” ₍₁₎

Thus, we can start by acknowledging that this reference to “submission” does not imply inferiority of any kind. Furthermore, this passage does not oblige a wife to adopt a servile position within the marriage relationship. Instead, this passage highlights a willingness to embrace a subordinate role. Ideally, that willingness should reflect an attitude of voluntary cooperation that harmonizes with God’s stated intent from Genesis 2:18…

“And the Lord God said, ‘It is not good that man should be alone; I will make him a helper comparable to him.'”

We’ll continue our review of this passage with a look at some applications from this verse next.

G5293 Hupotasso https://www.blueletterbible.org/lexicon/g5293/kjv/tr/0-1/

“He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed. For you were straying like sheep, but have now returned to the Shepherd and Overseer of your souls” (1 Peter 2:24-25 ESV).

This portion of Scripture presents us with a statement that merits careful attention: “…by [His] stripes you were healed” (NKJV). This passage can be traced back to the Biblical book of Isaiah in speaking of God’s future Messiah. One source offers some additional background commentary regarding this reference to “stripes”…

“The word ‘stripes’ in the Greek presents a picture of our Lord’s lacerated back after the scourging He endured at the hands of the Roman soldier. The Romans used a scourge of cords or thongs to which latter were attached pieces of lead or brass, or small, sharp-pointed bones. Criminals condemned to crucifixion were ordinarily scourged before being executed. The victim was stripped to the waist and bound in a stooping position, with the hands behind the back, to a post or pillar. The suffering under the lash was intense.” ₍₁₎

So this passage highlights Jesus’ substitutionary atonement, the act by which He removed our sins through His sacrificial death. That brings us to the factors related to the word “healing” in this passage…

“In the New Testament, there are several instances in which Scripture seems to promise healing. One verse often cited is 1 Peter 2:24: Who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness – by whose stripes you were healed. With this verse many claim healing from God based upon the suffering of Christ on the cross. In context, however, this verse refers to healing from sin, not disease. It does not promise immediate healing from disease.” ₍₂₎

Therefore, we should exercise caution before we associate this passage with physical healing. While God will heal His people of their maladies, that healing will ultimately take place at our resurrection, if not before. As we are told in the New Testament epistle of 1 Corinthians…

“…our dying bodies must be transformed into bodies that will never die; our mortal bodies must be transformed into immortal bodies. Then, when our dying bodies have been transformed into bodies that will never die, this Scripture will be fulfilled: ‘Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?'” (1 Corinthians 15:50-55 NLT).

(1) Kenneth S. Wuest, Word Studies in the Greek New Testament [1 Peter 2:24] Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

(2) Don Stewart, What about Verses That Seem to Promise Healing? Retrieved 02 December 2023 from https://www.blueletterbible.org/faq/don_stewart/don_stewart_467.cfm

“who Himself bore our sins in His own body on the tree, that we, having died to sins, might live for righteousness–by whose stripes you were healed” (1 Peter 2:24).

Although the word “sin” is typically associated with immoral conduct, the Biblical meaning of this word goes beyond that definition to convey the idea of “missing the target.” Sin arises from our inability to meet the perfect standard that God established when He brought the very first human beings into existence. In other words, “sin” involves falling short of God’s purpose for humanity.

It’s probably fair to say that most of us perceive ourselves to be “good people” who have done little or nothing to offend our Creator. While this is undoubtedly true in the sense that most people aren’t intentionally malevolent,  the issue involves God’s standard of perfection for humanity. God maintains this standard of perfection because it is consistent with His nature and His design for the human family (see Genesis 1:31).

This brings us to an uncomfortable reality. God, as the all-knowing Creator, has witnessed every secret thought, every hidden motive, and every wrong we’ve ever committed, no matter how small or seemingly insignificant. This is critical, for as we’re told in the Old Testament book of Ecclesiastes, “…God will judge us for everything we do, including every hidden thing, good or bad” (Ecclesiastes 12:14 TLB). The Biblical book of James adds, “…the person who keeps every law of God but makes one little slip is just as guilty as the person who has broken every law there is” (James 2:10 TLB).

Fortunately, God has provided a remedy in the substitutionary death of Christ. Jesus’ sacrificial death on the cross reconciles God’s perfection with our imperfection and rescues humanity from eternal death and separation from God. Through His death on the cross, Jesus satisfied the death penalty against humanity, thus enabling us to establish a relationship with our Creator.

As we’re told here in 1 Peter 2:24, “He personally carried our sins in his body on the cross so that we can be dead to sin and live for what is right. By his wounds you are healed” (NLT). Thus, we have the following double-edged message from the New Testament Gospel of John…

“…God did not send His Son into the world to condemn the world, but to save the world through Him. Whoever believes in Him is not condemned, but whoever does not believe stands condemned already because he has not believed in the name of God’s one and only Son” (John 3:17-18 NIV).

“When he was reviled, he did not revile in return; when he suffered, he did not threaten, but continued entrusting himself to him who judges justly” (1 Peter 2:23 ESV).

The word “revile” in this passage is synonymous with the idea of verbal abuse. A “reviler” therefore, is someone who is vocally malicious towards other human beings. When others treat us in this manner, we should look to Jesus as our example, for He “…never answered back when insulted; when he suffered he did not threaten to get even; he left his case in the hands of God who always judges fairly” (TLB).

For instance, consider the level of self-restraint that Jesus demonstrated at the time of His arrest in the Garden of Gethsemane…

“Suddenly one of Jesus’ disciples drew his sword, slashed at the High Priest’s servant and cut off his ear. At this Jesus said to him, ‘Put your sword back into its proper place. All those who take the sword die by the sword. Do you imagine that I could not appeal to my Father, and he would at once send more than twelve legions of angels to defend me? But then, how would the scriptures be fulfilled which say that all this must take place?'” (Matthew 26:51-54 Phillips).

As the Biblical book of Hebrews adds, “…consider Him who endured such hostility from sinners against Himself, so that you won’t grow weary and lose heart” (Hebrews 12:3 HCSB).

So what should be our response when others revile us? Romans 12:19 provides us with that answer: “Dear friends, never take revenge. Leave that to the righteous anger of God. For the Scriptures say, ‘I will take revenge; I will pay them back,’ says the Lord” (NLT). The following verses then go on to say…

“…feed your enemy if he is hungry. If he is thirsty give him something to drink and you will be ‘heaping coals of fire on his head.’ In other words, he will feel ashamed of himself for what he has done to you. Don’t let evil get the upper hand, but conquer evil by doing good” (Romans 12:20-21 TLB).

So, we would do well is to seek God in prayer for the wisdom to respond appropriately in such instances. In the words of one commentator…

“Jesus is our example. He suffered wrongfully at the hands of man. We should follow in His steps. He didn’t pour out guile from His mouth when they were doing these things. In fact, what did He say as they were nailing Him to the tree? He said, ‘Father, forgive them, they know not what they do’ (Luke 23:34). That’s your example. ‘Pray for those,’ Jesus said, ‘who despitefully use you’ (Matthew 5:44).” ₍₁₎

(1) Chuck Smith, Verse by Verse Study on 1 Peter 1-2 https://www.blueletterbible.org/Comm/smith_chuck/c2000_1Pe/1Pe_001.cfm

“Who committed no sin, Nor was deceit found in His mouth; who, when He was reviled, did not revile in return; when He suffered, He did not threaten, but committed Himself to Him who judges righteously” (1 Peter 2:22-23).

One of the most remarkable aspects of Jesus’ earthly life is the fact that He was completely without sin. Three lines of witness testimony offer Biblical evidence to support that conclusion. Those individual lines of testimony were offered by…

• Witnesses who were hostile to Jesus.
• Witnesses who were supportive of Jesus.
• The secular and religious authorities of His era.

The Testimony Of Hostile Witnesses

• Demonic Entities: “Now there was a man in their synagogue with an unclean spirit. And he cried out, saying, ‘Let us alone! What have we to do with You, Jesus of Nazareth? Did You come to destroy us? I know who You are—the Holy One of God!'” (Mark 1:23-24).
• Judas: “Then Judas, His betrayer, seeing that He had been condemned, was remorseful and brought back the thirty pieces of silver to the chief priests and elders, saying, ‘I have sinned by betraying innocent blood'” (Matthew 27:3-4).

The Testimony Of Supportive Witnesses

• Paul the Apostle: “Christ was without sin, but for our sake God made him share our sin in order that in union with him we might share the righteousness of God” (2 Corinthians 5:21 GNT).
• Author of Hebrews: “For we do not have a high priest who is unable to empathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet he did not sin” (Hebrews 4:15).
• Jesus Himself: “Can any of you convict me of committing a sin?…” (John 8:46 GNB).

Secular And Religious Authorities

• Pontius Pilate: “…I don’t find this man guilty of anything!” (John 18:38 CEV).
• The Roman military officer who oversaw Jesus’ execution: “Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man” (Luke 23:47 KJV).
• The Religious High Court: “Now the chief priests and all the council sought testimony against Jesus to put Him to death, but found none” (Mark 14:55).

Peter was a man who spent three years of his life in close proximity to Jesus as he viewed Jesus’ conduct in a variety of circumstances. With that firsthand experience in mind, it’s significant to note that Peter adapted a passage from the prophet Isaiah without reservation concerning Him: “He committed no sin nor was deceit found in his mouth” (NET).