Exegetical and Hermeneutical Commentary of 1 Peter 3:4
But [let it be] the hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is in the sight of God of great price.
4. the hidden man of the heart ] The phrase is identical in meaning with the “inward man” of Rom 7:22, 2Co 4:16, Eph 3:16. The word for “man” is one which takes within its range women as well as men. The “hidden humanity of the heart” would be somewhat too abstract in its form, and “the hidden human,” though the word has the sanction of one or two poets of mark, would sound too grotesque, but either would express the meaning of the word adequately. The “hidden man of the heart” (the genitive expresses the fact that the life of the “hidden man” manifests itself in the sphere of the feelings and affections) is the “new creature” (2Co 5:17, Gal 6:15), the “Christ formed in us” (Gal 4:19), on which St Paul loves to dwell. Men do not see it with the outward eye, but they can be made to recognise its presence.
in that which is not corruptible ] The contrast rests on the same sense of the perishableness even of the gold and silver and gems which men looked on as most durable, that we have seen in chap. 1Pe 1:18. These pass away, but the true ornament of the hidden man has its being in the region of the imperishable.
of a meek and quiet spirit ] The New Testament usage of the second adjective is confined to this passage and to 1Ti 2:2. So far as we can distinguish, where it is almost impossible to separate, “meekness,” the absence of self-assertion, of any morbid self-consciousness, may be thought of as the cause, and “quietness,” the calm tranquillity which is not only not an element of disturbance, but checks the action of such elements in others, as the effect. In their union the Apostle, speaking, we may hope, from his own experience, rightly finds a charm, a kosmos, compared with which gold and jewels are as nothing.
of great price ] The Greek word is the same as that used of the “ very precious ointment” in Mar 14:3 and the “ costly array” of 1Ti 2:9. The connexion of St Peter with St Mark’s Gospel (see Introduction) gives a special interest to the first of these references. He had learnt the lesson that God’s estimate of value differs altogether from man’s, and is not to be measured by the standard which the world commonly applies.
Fuente: The Cambridge Bible for Schools and Colleges
But let it be the hidden man of the heart – This expression is substantially the same as that of Paul in Rom 7:22, the inward man. See the notes at that place. The word hidden here means that which is concealed; that which is not made apparent by the dress, or by ornament. It lies within, pertaining to the affections of the soul.
In that which is not corruptible – Properly, in the incorruptible ornament of a meek and quiet spirit. This is said to be incorruptible in contradistinction to gold and apparel. They will decay; but the internal ornament is ever enduring. The sense is, that whatever pertains to outward decoration, however beautiful and costly, is fading; but that which pertains to the soul is enduring. As the soul is immortal, so all that tends to adorn that will be immortal too; as the body is mortal, so all with which it can be invested is decaying, and will soon be destroyed.
The ornament of a meek and quiet spirit – Of a calm temper; a contented mind; a heart free from passion, pride, envy, and irritability; a soul not subject to the agitations and vexations of those who live for fashion, and who seek to be distinguished for external adorning. The connection here shows that the apostle refers to this, not only as that which would be of great price in the sight of God, but as that which would tend to secure the affection of their husbands, and win them to embrace the true religion, (see 1Pe 3:1-2); and, in order to this, he recommends them, instead of seeking external ornaments, to seek those of the mind and of the heart, as more agreeable to their husbands; as better adapted to win their hearts to religion; as that which would be most permanently proved. In regard to this point we may observe:
(1) That there are, undoubtedly, some husbands who are pleased with excessive ornaments in their wives, and who take a pleasure in seeing them decorated with gold, and pearls, and costly array.
(2) That all are pleased and gratified with a suitable attention to personal appearance on the part of their wives. It is as much the duty of a wife to be cleanly in her person, and neat in her habits, in the presence of her husband, as in the presence of strangers; and no wife can hope to secure the permanent affection of her husband who is not attentive to her personal appearance in her own family; especially if, while careless of her personal appearance in the presence of her husband, she makes it a point to appear gaily dressed before others. Yet.
(3) The decoration of the body is not all, nor is it the principal thing which husband desires. He desires primarily in his wife the more permanent adorning which pertains to the heart. Let it be remembered:
(a) that a large part of the ornaments on which females value themselves are lost to a great extent on the other sex. Many a man cannot tell the difference between diamonds and cut-glass, or paste in the form of diamonds; and few are such connoisseurs in the matter of female ornaments as to appreciate at all the difference in the quality or color of silks, and shawls, and laces, which might appear so important to a female eye. The fact is, that those personal ornaments which to females appear of so much value, are much less regarded and prized by people than they often suppose. It is a rare thing that a man is so thoroughly skilled in the knowledge of the distinctions that pertain to fashions, as to appreciate that on which the heart of a female often so much prides itself; and it is no great credit to him if he can do this. His time usually, unless he is a draper or a jeweler, might have been much better employed than in making those acquisitions which are needful to qualify him to appreciate and admire the specialties of frivilous female apparel.
(b) But a man has a real interest in what constitutes the ornaments of the heart. His happiness, in his contact with his wife, depends on these. He knows what is denoted by a kind temper; by gentle words; by a placid brow; by a modest and patient spirit; by a heart that is calm in trouble, and that is affectionate and pure; by freedom from irritability, fretfulness, and impatience; and he can fully appreciate the value of these things No professional skill is necessary to qualify him to see their worth; and no acquired tact in discrimination is requisite to enable him to estimate them according to their full value. A wife, therefore, if she would permanently please her husband, should seek the adorning of the soul rather than the body; the ornament of the heart rather than gold and jewels. The one can never be a substitute for the other; and whatever outward decorations she may have, unless she have a gentleness of spirit, a calmness of temper, a benevolence and purity of soul, and a cultivation of mind that her husband can love, she cannot calculate on his permanent affection.
Which is in the sight of God of great price – Of great value; that being of great value for which a large price is paid. He has shown his sense of its value:
(a)By commending it so often in his word:
(b)By making religion to consist so much in it, rather than in high intellectual endowments, learning, skill in the arts, and valor; and,
(c)By the character of his Son, the Lord Jesus, in whom this was so prominent a characteristic.
Sentiments not unlike what is here stated by the apostle, occur not unfrequently in pagan Classic writers. There are some remarkable passages in Plutarch, strongly resembling it: An ornament, as Crates said, is that which adorns. The proper ornament of a woman is that which becomes her best. This is neither gold, nor pearls, nor scarlet, but those things which are an evident proof of gravity, regularity, and modesty – Conjugalio Praecept., c. xxvi. The wife of Phocion, a celebrated Athenian general, receiving a visit from a lady who was elegantly adorned with gold and jewels, and her hair with pearls, took occasion to call the attention of her guest to the elegance and costliness of her dress. My ornament, said the wife of Phocion, is my husband, now for the twentieth year general of the Athenians – Plutarchs Life of Phocion. The Sicilian tyrant sent to the daughters of Lysander garments and tissues of great value, but Lysander refused them, saying, These ornaments will rather put my daughters out of countenance than adorn them – Plutarch. So in the fragments of Naumachius, as quoted by Benson, there is a precept much like this of Peter: Be not too fond of gold, neither wear purple hyacinth about your neck, or the green jasper, of which foolish persons are proud. Do not covet such vain ornaments, neither view yourself too often in the glass, nor twist your hair into a multitude of curls, etc.
Fuente: Albert Barnes’ Notes on the Bible
Verse 4. The hidden man of the heart] . This phrase is of the same import with that of St. Paul, Ro 7:22, , the inner man; that is, the soul, with the whole system of affections and passions. Every part of the Scripture treats man as a compound being: the body is the outward or visible man; the soul, the inward, hidden, or invisible man. The term , man, is derived, according to the best etymologists, from , turning the face upward. This derivation of the word is beautifully paraphrased by Ovid. The whole passage is beautiful; and, though well known, I shall insert it. After speaking of the creation and formation of all the irrational animals, he proceeds thus: –
“Sanctius his animal, mentisque capacius altae
Deerat adhuc, et quod dominari in caetera posset.
Natus HOMO est: sive hunc divino semine fecit
Ille opifex rerum, mundi melioris origo;
Sive recens tellus, seductaque nuper ab alto
AEthere, cognati retinebat semina coeli.–
Pronaque cum spectent animalia caetera terram,
OS HOMINI SUBLIME DEDIT; COELUMQUE TUERI
Jussit, et erectos ad sidera tollere veltus.”
METAM, lib. i. ver. 76.
“A creature of a more exalted kind
Was wanting yet, and then was MAN design’d;
Conscious of thought, of more capacious breast,
For empire form’d, and fit to rule the rest.
Whether with particles of heavenly fire
The God of nature did his soul inspire,
Or earth but new divided from the sky,
Which still retain’d th’ ethereal energy.–
Thus, while the mute creation downward bend
Their sight, and to their earthly mother tend,
Man looks aloft, and with erected eyes
Beholds his own hereditary skies.” DRYDEN.
The word , man, is frequently applied to the soul, but generally with some epithet. Thus , the inner man, Ro 7:22, to distinguish it from the body, which is called , the outer man, 2Cor 4:16; , the hidden man, as in the text; , the new man, the soul renewed in righteousness, Eph 2:15, to distinguish him from , the old man, that is, man unregenerate or in a state of sin, Ro 6:6. And the soul is thus distinguished by the Greek philosophers.
A meek and quiet spirit] That is, a mind that will not give provocation to others, nor receive irritation by the provocation of others. Meekness will prevent the first; quietness will guard against the last.
Great price.] All the ornaments placed on the head and body of the most illustrious female, are, in the sight of God, of no worth; but a meek and silent spirit are, in his sight, invaluable, because proceeding from and leading to himself, being incorruptible, surviving the ruins of the body and the ruins of time, and enduring eternally.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
The hidden man of the heart; the inward man, Rom 7:22; 2Co 4:16; either the soul in opposition to the body, or the image of God, and graces of his Spirit in the soul, called elsewhere the new man, and opposed to natural corruption, or the old man, Eph 4:24; Col 3:9,10.
In that which is not corruptible: this relates to what follows,
the ornament of a meek, & c., and is opposed to those external ornaments before mentioned, which are of a fading, perishing nature, whereas this is constant and durable: and therefore women who are more apt to be overmuch pleased with external dresses, and bodily ornaments, are exhorted rather to enrich and beautify their souls with Divine graces, than their bodies with gaudy clothes.
Even the ornament of a meek and quiet spirit: this notes the particular grace or graces (parts of the new man) in which the spiritual beauty and adorning of womens souls consists; and either these two words, meek and quiet, are but indifferent expressions of the same grace; or, by meekness may be meant gentleness, easiness and sweetness of spirit, in opposition to moroseness, frowardness, pride, passion, &c.; and by quietness, a peaceable, still, modest temper, in opposition to pragmaticalness, talkativeness, clamorousness. These two usually go in conjunction together, and the latter is the effect of the former: see 1Ti 2:9-12.
Which: either this refers to spirit, or to the whole sentence, the ornament of a meek, & c., but the sense is still the same.
Is in the sight of God; who can best judge, (as looking to the inner man, which is not obvious to the eyes of others), and whose judgment is most to be valued: here Gods judgment is opposed to the judgment of vain women, who think to commend themselves to others by outward bravery, and of a vain world, which esteems such things.
Of great price: the excellency of grace and spiritual ornaments is set in opposition to gold and costly apparel: q.d. If women will be fine that they may appear beautiful, let them choose the best ornaments, those of the mind and heart, a meek and quiet spirit, which are precious in the sight of God himself, rather than these external ones, which serve only to draw mens eyes toward them.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. But“Rather.” The”outward adornment” of jewelry, c., is forbidden, in so faras woman loves such things, not in so far as she uses them from asense of propriety, and does not abuse them. Singularitymostly comes from pride and throws needless hindrances to religion inthe way of others. Under costly attire there may be a humble mind.”Great is he who uses his earthenware as if it were plate notless great is he who uses his silver as if it were earthenware”[SENECA in ALFORD].
hiddeninnerman, which the Christian instinctively hides from public view.
of the heartconsistingin the heart regenerated and adorned by the Spirit. This “innerman of the heart” is the subject of the verb “be,” 1Pe3:3, Greek: “Of whom let the inner man be,”namely, the distinction or adornment.
in thatconsisting orstanding in that as its element.
not corruptiblenottransitory, nor tainted with corruption, as all earthly adornments.
meek and quietmeek,not creating disturbances: quiet, bearing with tranquillitythe disturbances caused by others. Meek in affections andfeelings; quiet in words, countenance, and actions [BENGEL].
in the sight of Godwholooks to inward, not merely outward things.
of great priceTheresults of redemption should correspond to its costly price (1Pe1:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But [let it be] the hidden man of the heart,…. By which is meant internal grace; which gives a beauty and ornament to the soul, far preferable to that which plaiting of the hair, wearing of gold, or any costly apparel, can give to the body: and this is called a man, as it is elsewhere the new man, Eph 4:24 because it has that which answers to what is in man, to his soul, and the powers and faculties of it: this man, or new creature, has a new heart and Spirit; it has a will to that which is spiritually good, and an understanding of divine things, and affections for Christ, for his Gospel, ordinances, ways, and people, and for things above: it has what answers to all the five senses; there is in it a seeing of the Son of God in the glories of his person and the fulness of his grace, and of the invisible things of another world; an hearing of the word, of the voice of Christ, so as to understand it, and live, and to distinguish it from the voice of a stranger; a smelling a sweet savour in the things of God, and of his Spirit, and in the person, blood, righteousness, and sacrifice of Christ; a tasting that the Lord is gracious, his fruits pleasant, and his word sweeter than the honey, or the honeycomb; and a feeling of the burden of sin, an handling of the word of life, a laying hold on Christ, and retaining him: and it has what answers to the parts and members of the body; it has eyes to see with, ears to hear with, hands to receive from Christ, and work with, to his glory, and feet to walk with: it has, in short, all the parts of a man, though these are not yet grown up to perfection; and so that is not yet a perfect man, or arrived to the measure of the stature of the fulness of Christ; but a man it is: and “a man of the heart”; it has its seat there; it is an inward principle in the soul; hence it is called the “inner” and “inward man”; and nothing outward is it, as external humiliation for sin, abstinence from it, reformation of life and manners, a profession of religion, and conformity to Gospel ordinances; but it is something inward, as appears from its names, both here and elsewhere; it is called spirit, seed, the root of the matter, and oil in the vessels; and from the seat and subject of it, the heart, the spirit, the understanding and will, the mind, conscience, and affections: and it is the “hidden man”; it is wisdom in the hidden part; it is hidden from the men of the world; they do not know what it is, nor what it means, nor how it is, or can be; the life of it is hidden from them, and the food it lives upon is hidden manna to them, and so are both its joys and sorrows: it is sometimes hidden from the saints themselves; when they walk in darkness, and see no light, they are at a loss to know whether this principle is in them or not; and it is hidden from other believers, till they give an account of it to them, when by comparing it with the word of God, and their own experience, they perceive it is the grace of God in them; and it is hidden from Satan, it is out of his reach, he cannot touch it; though he can touch the old man, and stir up the corruptions of it, yet he cannot touch the new man, that which is born of God, nor hurt or destroy it; but it is not hidden from God; he sees it where men cannot, being covered with a variety of infirmities and sins, and knows it is not where men sometimes think it is. The nature of this hidden man is further expressed by what follows,
in that which is not corruptible; it is opposed to corruptible things, as the outward adorning consists of, such as plaited hair, silver and gold, golden chains, rings, c. and costly apparel nor is it corrupt in itself; the old man is corrupt according to its deceitful lusts, but this new man, the hidden man of the heart, has no corruption in it, nor cleaving to it: it is the workmanship of God, and is created in righteousness and holiness; though it is as yet imperfect, there is nothing impure in it; nor can it ever perish, or be lost; it is an incorruptible seed, and will always remain when gold will perish, and the best of garments be moth eaten, and decay:
[even the ornament] of a meek and quiet spirit; this is one, and a principal part of the inward adorning, or hidden man of the heart; and those that are possessed of such a spirit are not easily provoked to anger; patiently bear, and put up with injuries; carry themselves affably and courteously unto all; entertain the meanest thoughts of themselves, and the best of others; do not envy the gifts and graces of others, and are willing to be instructed and admonished by the meanest saint; quietly submit to the will of God, in all adverse dispensations of Providence; and ascribe all they have, and are, to the free grace of God, and reckon that when they have done all they can, they are but unprofitable servants. This grace of meekness, humility, and quietness, is a fruit of the Spirit, and so a part of the hidden man, and is what is very ornamental to a believer; it is his clothing, his inward adorning, and what makes him lovely in the sight of God, and of his people; see 1Pe 5:5 and it is very useful to him in hearing the word, in giving a reason of the hope that is in him, in restoring others, and in showing forth a good conversation; and particularly it greatly becomes, and exceedingly beautifies women professing godliness; who ought to bear much with their husbands, and be in silence, which is what the apostle has a principal regard unto: and to encourage the more to the exercise of it, adds,
which is in the sight of God of great price; which may refer to the whole adorning, to the hidden man of the heart, which is incorruptible, in opposition to the outward adorning, which may be esteemed by men, and be precious in their sight; and particularly to the ornament of meekness and quietness of spirit; for God has a great regard to the meek, humble, and quiet souls; he lifts them up, when cast down; he causes glad tidings to be preached to them; he increases their joy in the Lord; he feeds them, when hungry, to their satisfaction; he guides them in judgment, and teaches them his ways; he will rise up in judgment for them, and reprove with equity for their sake; he gives more grace unto them, and beautifies them with salvation, and will cause them to inherit the earth.
Fuente: John Gill’s Exposition of the Entire Bible
But the hidden man of the heart (‘ ). Here is in contrast with just before. See Paul’s use of for the outer and old, the inner and new man (2Cor 4:16; Rom 7:22; Col 3:9; Eph 3:16; Eph 4:22; Eph 4:24). See also the Jew (Ro 2:29) and what Jesus said about God seeing “in secret” (Matt 6:4; Matt 6:6).
In the incorruptible apparel of a meek and quiet spirit ( ). No word in the Greek for “apparel” (). For see 1Pet 1:4; 1Pet 1:23. For see Matt 5:5; Matt 11:29. (spirit) is here disposition or temper (Bigg), unlike any other use in the N.T. In 1Pet 3:18; 1Pet 3:19; 1Pet 4:6 it means the whole inner man as opposed to or , very much as is used as opposed to .
Which (). Spirit just mentioned.
Of great price (). Old word (from and , cost), in N.T. only here, Mark 14:3; 1Tim 2:9.
Fuente: Robertson’s Word Pictures in the New Testament
Meek [] . See on Mt 5:5.
Of great price [] . The word used to describe costly raiment, 1Ti 2:9.
Fuente: Vincent’s Word Studies in the New Testament
1) “But let it be the hidden man of the heart.” But let it (the adorning, outward show) be of the (Gk. kruptos) hidden or inner man of the heart. Let the countenance reflect inner peace, joy, longsuffering, love and compassion. Rom 2:29; Pro 15:13.
2) “In that which is not corruptible.” In that (exterior show) that is not (Gk. aphtharto) not corruptible, temporary, or decaying. A genuine reflection, or peace, joy, and love should reflect the Christians heart.
3) “Even the ornament of a meek and quiet spirit.” A raucous, boisterous, voice or attempt of exterior show of apparel and accessories constitute unbecoming vanity, void of influence toward winning a lost husband. Let meekness, quietness, and wifely subjection control you, woman of God. Pro 16:18; Ecc 7:8.
4) “Which is in the sight of God of great price (hos) which — which kind of spirit, is (enopion) “in the face of” God of (poluteles) much value, Pro 16:32. Meekness, quietness, humility and self-control are Christian virtues that help Christians mightily to influence the lost.
Fuente: Garner-Howes Baptist Commentary
4 But let it be the hidden, man of the heart The contrast here ought to be carefully observed. Cato said, that they who are anxiously engaged in adorning the body, neglect the adorning of the mind: so Peter, in order to restrain this desire in women, introduces a remedy, that they are to devote themselves to the cultivation of their minds. The word heart, no doubt means the whole soul. He at the same time shews in what consists the spiritual adorning of women, even in the incorruptness of a meek and quiet spirit “Incorruptness,” as I think, is set in opposition to things which fade and vanish away, things which serve to adorn the body. Therefore the version of Erasmus departs from the real meaning. In short, Peter means that the ornament of the soul is not like a fading flower, nor consists in vanishing splendor, but is incorruptible. By mentioning quiet and a tranquil spirit, he marks out what especially belongs to women; for nothing becomes them more than a placid and a sedate temper of mind. (36) For we know how outrageous a being is an imperious and a self-willed woman. And further, nothing is more fitted to correct the vanity of which Peter speaks than a placid quietness of spirit.
What follows, that it is in the sight of God of great price, may be referred to the whole previous sentence as well as to the word spirit; the meaning indeed will remain the same. For why do women take so much care to adorn themselves, except that they may turn the eyes of men on themselves? But Peter, on the contrary, bids them to be more anxious for what is before God of a great price.
(36) The best construction is to regard “adorning,” or ornament, as understood after “incorruptible:”
“
But the hidden man of the heart, clothed in (or with) the incorruptible adorning of a mild and quiet spirit.”
“
Mild” or meek, not given to passion or wrath, patient, not proud nor arrogant; quiet, peaceable, not garrulous, not turbulent, nor given to strife and contention. — Ed.
Fuente: Calvin’s Complete Commentary
(4) But let it be . . .The connection of the clauses is somewhat difficult, but is made more so by our translation of 1Pe. 3:3. Literally it would run, of whom let it not be, or, to whom let there not belong the outward adorning, but the hidden man of the heart. If we adopt the translation in the Authorised Version, it makes the hidden man an ornament to be worn in preference to the gold and braided hair, which would be both illogical, and dishonouring to the hidden man. What St. Peter says is, Do not rely, for winning your husbands, upon ornamentation (which is but external), but upon character.
The hidden man of the heart.Not equivalent to St. Pauls expression, the new man (Eph. 4:24), but simply the inner self, the true selfi.e., the genuine moral character. It is more like St. Pauls phrase, the inward man, and may, perhaps, have been adapted from, it. (Comp. Rom. 7:22; 2Co. 4:16; Eph. 3:16.) According to his custom, St. Peter explains by adding the genitive, of the heart. (Comp. 1Pe. 1:13.) At the same time, the choice of that particular word, rather than soul or mind, gives warmth and affection to what might otherwise seem a bare moral or metaphysical conception.
In that which is not corruptible.The sense is somewhat obscured by our insertion of even the ornament. Had it been even in the ornament, it would have been clearer, though not right even then. It is literally, in the imperishableness of the meek and quiet spirit, contrasting the abiding beauty of character with the perishable or contemptible nature of the ornaments just spoken of. So in 1Pe. 1:18, he spoke of silver and gold as perishable. The same kind of phrase is used by St. Paul in 1Ti. 6:17, trust in the uncertainty of richesi.e., in riches which are but uncertain things. So here, in the imperishableness of the meek spirit means in the meek spirit, which is not (like gold) a perishable thing. Yet the preposition in must not be taken as equivalent to dressed in, adorned with; the meek and quiet spirit is not a mere decoration of the hidden man. Neither, on the other hand, is it quite consisting in, as though hidden man and meek spirit were identical; for the hidden man of the heart would be bad in bad men, and good in good: see, for instance, our Lord displaying the hidden man of the Pharisees heart (Mat. 23:28). It is rather the particular mode in which St. Peter wishes the inward character to exhibit itself. We might paraphrase the whole thus:Let it not be with you a matter of external ornamentationelaborate processes, and costly, but perishable, decorationsbut let it be a matter of the heart, the character, the true self, manifesting itself in a constant tone of unassuming and imperturbable sweetnessan imperishable attraction. The word spirit here is used, not in its strict metaphysical sense, but in the sense of a mood or general tenour and complexion of life; as, for instance, in Luk. 9:55 (perhaps), 1Co. 4:21, Gal. 6:1, and elsewhere. St. Peter assures us in this passage that moral characteristics gained in this life remain our characteristics in the next.
Which is in the sight of God of great price.The antecedent to which has been variously taken. Is it the meek and quiet spirit? Is it the imperishableness of the meek and quiet spirit? Or is it the hidden man of the heart exhibiting itself in such a spirit? Each has something to be said for it, but the last seems nearest to the truth. The thing which is valuable in the eyes of God is the having such an inward character. Thus we might put a stronger stop at the word spirit; and this relative clause will be another instance of St. Peters favourite mode of speech noticed on 1Pe. 2:24. Such a possession will be not only attractive to the husband for the time, but has a permanent value as being esteemed by God.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. The hidden man of the heart This is the true adorning, which should be most eagerly sought and highly prized, and to which all other should be subordinate. It is further described as consisting in the ornament of a meek and quiet spirit, which is not corruptible, as gold, apparel, and even the body itself are. Such an ornament is not possible for her who lives only for the world and display. In God’s sight, who looks upon the inward, not the outward, it is very precious.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 3:4 . As antithesis to what precedes, would have been expected; instead of this, however, the author at once states in what that adornment does consist.
] does not mean: the virtutes christ. quas Spir. s. per regenerationem in homine operatur (Gerhard; so, too, Wiesinger and Fronmiller), for here there is no mention either of the Holy Ghost or of regeneration. It denotes simply the inner man, in contradistinction to the outward man (so, too, de Wette, Brckner, Weiss, Schott, Hofmann); , antithesis to , 1Pe 3:3 ; cf. ., Rom 7:22 ; Eph 3:16 ; , sc . ., 2Co 4:16 ; cf., too, such expressions as: , 1Co 14:25 , and ., Rom 2:16 . The apostle selected the expression as a contrast to the conspicuous adornment formerly spoken of. is not gen. qualitatis (Schott); itself denotes no quality; it is the genitive of apposition subjoined, in that is the seat of the feeling and the disposition.
] , substantive (like , chap. 1Pe 1:18 ), “ the imperishable ” (incorrectly, Hofmann: , sc . ), in contrast to the perishable ornaments above mentioned. The prepos. points out the sphere in which the inner hidden man should move. If “ ” be supplied after , then “ is to be joined with it, so as to show in what, and with what, this their inward hidden man should be their ornament” (Schott; so, too, Hofmann).
] a more exact definition of the ; it denotes not the . of God, but the spirit of man. The meek and quiet spirit (here emphasized with special reference to , 1Pe 3:1 ) is that “imperishable,” in which the hidden life of woman should exist and move. [170]
] does not apply to the whole (Grotius), nor to (Bengel, Pott, Steiger, Schott), since it is self-evident that the is in God’s eyes . It is to be taken with the immediately preceding: (de Wette, Wiesinger). Such a is, in the judgment of God (1Ti 2:3 ), (Mar 14:3 ; 1Ti 2:9 ), whilst outward adornment, worthless to the divine mind, possesses a value only in the eyes of men. [171]
[170] The two expressions: and , must not be sharply distinguished; stands contrasted specially with (Jas 1:20-21 ) or (Jas 3:13-14 ), synonymous with (2Co 10:1 ), (Col 3:12 ), (1Ti 6:11 ), etc.; it is peculiar to him who does not allow himself to be provoked to wrath. is related to ; a is he who is peaceable and does not care for noisy life. Bengel interprets: mansuetus ( ): qui non turbat; tranquillus ( ): qui turbas aliorum fert placide; the contrary would be more correct.
[171] Luther: “A woman should be thus disposed as not to care for adornment. Else when people turn their minds to adornment, they never give it up; that is their way and their nature; therefore, a Christian woman should despise it. But if her husband wish it, or there be some other good reason for adorning herself, then she is right to do so.” Calvin, too, rightly observes: Non quemvis cultum reprehendere voluit Petrus, sed morbum vanitatis, quo mulieres laborant.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
4 But let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price.
Ver. 4. But let it be the hidden ] Vestite vos serico pietatis, byssino sanctitatis, purpura pudicitiae. Taliter pigmentatae Deum habebitis amatorem. It is Tertullian’s counsel to young women, Clothe yourselves, saith he, with the silk of piety, with the satin of sanctity, with the purple of modesty; so shall you have God himself to be your suitor. (Lib. de Cult. Fem.) Plutarch speaks of a Spartan woman, that when her neighbours were showing their apparel and jewels, she brought out her children, virtuous and well taught, and said, These are my ornaments and jewels. Tit 2:4 In that which is not corruptible ] Or, In the incorruption of a meek and quiet spirit, &e., a garment that will never be the worse for wearing, but the better. Some wives may seem to have been molten out of that salt pillar into which Lot’s wife was transformed; these, as they please not God, so they are contrary to all men.
Of great price ] God makes great reckoning of a quiet mind, because it is like himself. He promiseth earth to the meek, and heaven to the incorrupt or sincere, and pure in heart.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4 .] but (rather let their adornment be) the hidden man of the heart (= [ ] , see reff. Here, as Wies. well argues, it is not, as in ref. Rom., merely the inner man as distinguished from the outer man, which unbelievers have as well as believers: and that for this reason, that the is not here that which is to be adorned , but is itself the adornment: and consequently is of necessity the regenerate life itself in its freshness and beauty. And this is designated as being , a gen. of apposition, consisting in the heart, changed, and lovely with Christian affections and graces), in (standing in, as its condition and element. No art. is needed before , because this clause is further descriptive, not of , but of ) the incorruptible ( ornament ) ( , a concrete adj. used by preference over the abstract noun, apparently as contrasted with the concretes just mentioned) of the meek and quiet spirit (“mansuetus, qui non turbat: tranquillus, qui turbas aliorum fert placide. Ad illud refer 1Pe 3:5 fin.: ad hoc, 1Pe 3:6 fin.” Bengel) which (viz. the meek and quiet spirit: not, as Grot, al., the whole preceding, , nor, as Bengel and Steiger, . The art. before marks the antecedent to the ) is in the sight of God (“qui interna, non externa spectat,” Bengel) of great price (reff.: the word used for costly ointment and raiment).
Fuente: Henry Alford’s Greek Testament
1Pe 3:4 . Yours be the secret man of the heart not the outward ornament . A better antithesis and a pretty paradox would be secured by supplying with and taking . as predicate: your ornament be cf. (1Pe 3:5 ). But the order in 1Pe 3:3 is against this and a Greek reader would naturally think of the other sense of .= world universe and remember that man is a microcosm and “the universe the greatest and most perfect man ” (Philo, p. 471 M.). , the hidden man that is the heart (or which belongs to the heart ) is the equivalent of the Pauline inner man (Rom 7:22 ), i.e. , Mind as contrasted with the outward man, i.e. , flesh (Rom. l.e., cf. 2Co 4:16 ). St. Peter employs the terms used in the Sermon on the Mount; cf. St. Paul’s and , Rom 2:29 . clothed in the incorruptible thing (or ornament , sc. ) contrasted with corruptible goldens; cf. Jas 2:2 , . , namely, the meek and quiet spirit . The adjectives are perhaps derived from the version of Isa 64:2 , known to Clement of Rome (Ep. i. xiii. 4), . Jesus professed Himself, . For compare , Rom 1:4 . In Rom 2:29 , . is coupled with heart as contrasted with flesh and outwardness. which spirit or the posssesion of which reference. suggests use of conception of Wisdom which is precious above rubies (Pro 3:15 , etc.); cf. Jas 1:21 ; Jas 3:13 , and description of the wisdom from above, Jas 3:17 .
Fuente: The Expositors Greek Testament by Robertson
man. App-123. “The hidden man” means “the inward man” of Rom 7:22. 2Co 4:16. Eph 3:16.
that which, &c. the incorruptible (Greek. aphthartos. See Rom 1:23). Supply “ornament” again here.
meek App-127.
quiet. See 1Ti 2:2.
spirit. App-101.
God. App-98.
of great price. See 1Ti 2:9.
Fuente: Companion Bible Notes, Appendices and Graphics
4.] but (rather let their adornment be) the hidden man of the heart (= [] , see reff. Here, as Wies. well argues, it is not, as in ref. Rom., merely the inner man as distinguished from the outer man, which unbelievers have as well as believers: and that for this reason, that the is not here that which is to be adorned, but is itself the adornment: and consequently is of necessity the regenerate life itself in its freshness and beauty. And this is designated as being , a gen. of apposition,-consisting in the heart, changed, and lovely with Christian affections and graces), in (standing in, as its condition and element. No art. is needed before , because this clause is further descriptive, not of , but of ) the incorruptible (ornament) ( , a concrete adj. used by preference over the abstract noun, apparently as contrasted with the concretes just mentioned) of the meek and quiet spirit (mansuetus, qui non turbat: tranquillus, qui turbas aliorum fert placide. Ad illud refer 1Pe 3:5 fin.: ad hoc, 1Pe 3:6 fin. Bengel) which (viz. the meek and quiet spirit: not, as Grot, al., the whole preceding, , nor, as Bengel and Steiger, . The art. before marks the antecedent to the ) is in the sight of God (qui interna, non externa spectat, Bengel) of great price (reff.: the word used for costly ointment and raiment).
Fuente: The Greek Testament
1Pe 3:4. , but the hidden) The inner is opposed to the outward: but instead of the inner it is called the hidden; by which a just desire of concealing itself is included in the idea.-, man) Eph 3:16, note.-, in) Understand , which is. This hidden man is not the ornament itself, but is adorned by the ornament: the ornament itself is that which is incorruptible, etc., whence those women are so adorned whose hidden man rejoices in such a spirit.-, incorruptible) Eph 6:24, note. This is opposed to outward adorning, which is corrupted. Concerning gold, comp. ch. 1Pe 1:18. Meekness and quietness ought to be incorruptible. Moreover the corruption of this spirit is turbulent obstinacy (contumacy) and fear.- , of a meek and quiet spirit) The meek is he who does not create disturbance; the quiet, who bears with tranquility the disturbances caused by others, whether superiors, inferiors, or equals: to the former the end of 1Pe 3:5 has reference; to the latter, the end of 1Pe 3:6. Moreover the meek is shown by his affections; the quiet, in words, countenance, and mode of acting.-, which) The incorruptible.- , in the sight of God) who looks to inward, and not outward things: whom the righteous strive to please.
Fuente: Gnomon of the New Testament
the hidden: Psa 45:13, Psa 51:6, Mat 23:26, Luk 11:40, Rom 2:29, Rom 6:6, Rom 7:22, 2Co 4:16, Eph 4:22-24, Col 3:3, Col 3:9, Col 3:10
which is not: 1Pe 1:23
a meek: 1Pe 3:15, Psa 25:9, Psa 147:6, Psa 149:4, Isa 11:4, Isa 29:19, Isa 57:15, Isa 61:1, Mat 5:5, Mat 11:29, Mat 21:5, 2Co 10:1, Gal 5:23, Eph 4:2, Col 3:12, 2Ti 2:25, Tit 3:2, Jam 1:21, Jam 3:13-17
quiet: Psa 131:2, Jer 51:59, 1Th 4:11, 2Th 3:12, 1Ti 2:2
which is in: 1Sa 16:7, Psa 147:10, Psa 147:11, Psa 149:4, Luk 16:15
Reciprocal: Exo 26:7 – curtains Exo 28:40 – glory Num 12:3 – very Psa 76:9 – to save Pro 1:9 – they Pro 4:9 – give Pro 11:22 – a jewel Pro 31:26 – in her Pro 31:30 – a woman Son 1:10 – thy neck Son 2:14 – thy countenance Isa 3:21 – nose jewels Eze 16:10 – broidered Eze 23:26 – fair jewels Zep 2:3 – all Luk 7:25 – A man Joh 12:43 – the praise of God Eph 3:16 – the inner 1Th 1:3 – in the 1Pe 5:5 – be clothed
Fuente: The Treasury of Scripture Knowledge
THE TRUE WOMAN
The ornament of a meek and quiet spirit.
1Pe 3:4
I want to try and put before you, keeping clear as far as may be of political considerations, the end which, according to Gods Holy Word, a Christian woman should strive after, for this is the highest object of ambition, and this is the true womans right.
Now, what shall we say as to the true place and perfection of a Christian woman? What is to be her model? What is she to aim at? In a word, what is the highest life to which she can aspire? Well, to most, there will occur the previous difficulty. Is it better to be a matron or a maid? Which is the higher life? And to this question you will get answers wide as the poles asunder. But the special advantages and disadvantages of the two states do not strictly come within the limits of our subject, for I want to speak not of what constitutes a good matron or a good maid, but what are the characteristics of a good woman.
I. What are the natural characteristics of women?
(a) They are physically weaker than men, and on this sense of weakness is based their feeling of dependency. I know, alas! (to the shame of men be it spoken) that men have used this, their physical superiority, for cruelty and tyrannyhave used, did I say?do use it in our Christian land, aye, here at our very doors; but they are more like brutes than men who do it, and, thank God, these are exceptions in Christian England; but in no wise does this shameful fact of cruelty on the one side touch the fact of the inferiority of women in mere physical strength.
(b) They are weaker in reasoning and scientific processes. When she advances in scientific power she loses in womanly tact. Mens reasoning, of which we boast, continually leads us wrong, but the instinct of a woman seldom errs. Poets and satirists constantly talk about women as beings that no one can comprehend, and this is put down to the fact that they are so illogical, or so wayward and capricious. But there is another explanation. It is this: man is very weak in that power of perception, that capacity for instinctively grasping a character which a womans nature gives her. Few men understand women. Few men are not easily seen through by women. People would be shocked if we said that instinct is higher than reason, but it very often iscertainly it is more infallibleand God, in dividing to every one as He would, has given men more of the power of reasoning, and women more of insight and tact.
(c) It follows from this very inferiority in head and superiority in heart that women are more religious than men. We say they jump at conclusions, but if the conclusions are right, it is better to reach them anyhow than to lose oneself half-way in vague and unproductive questionings. Men often do this; scientific men, logically minded men, men who at starting admit that they are investigating only secondary causes, of which God is the first cause, sometimes get lost among these second causes, and begin to wonder whether there is a God at all. Women rarely do this. They jump at the conclusion of the reasoning, which is also the beginning of all things on which we reason, God the Creator of the world. It is an instinctive but a true process, and one which they would be indeed unwise to exchange for another method, which may be learned, but is not natural to them. I think this is why an irreligious woman or an unbelieving woman shocks our feelings so much more than a sceptical man.
(d) They are essentially made for home. Made to be the centre, far more than the man is, of moral and religious family life. About the true woman there is something of retiredness, something of quiet, something which shows that without being selfish she is self-contained. This does not meanGod forbidthat she is not to be educated, that we should endorse the opinions of those who think her capable of nothing but needlework and cooking, or the still more foolish view of later times that the only thing she is fit for is the fancy work which may kill time, work that can by no conceivable possibility be useful to herself or others. A woman, whether married or single, has it always in her power to take part in the Divine work of teaching others, and no means which will fit her for this work will she be wise to neglect. I say the Divine work, for I can conceive of no human labour more Divine than nursing children for God, and directing the fresh, pure souls of infants to their Father in heaven. Those who have given their hearts to such work are often surprised how everything seems to help themtheir secular studies, the culture of eye and ear, and even the less intellectual but not less womanly occupations of the house. Yes, thank God! women must work, and women must be taught; and yet with all their work, and all their learning, and all their anxiety to do what they can for others, there will still be a retiredness about the true woman. I believe our instinctive judgments in this matter are right. The woman who is always anxious to be in the front is no true woman; the woman who likes to enter the lists with men is not a true woman; the woman who is so busy running hither and thither that she has no care for the quiet retiredness of home duties is no true woman; the woman whose one thought in her dress is to wear something striking, something that will catch the eye of the other sex, or stir up the envy of her own, is no true woman. Even society, as it is called, unchristian as it is in many things, admits this, that the perfection of a womans dress is that it should call for no remark. It is a part of womans modesty that she should shrink from public gaze, at least that she could not court it; and if in her special work for God she be called to take what some would call a prominent part, the innate womanliness of her bearing will show even there the ornament of a meek and quiet spirit, which in the sight of God, aye, and in the sight of men too, is of great price. These are the characteristics which we naturally look for in women, and admire when we see them: dependence on a stronger arm, the instinctive power of a loving nature, a religious and reverent disposition, and a love of retiredness and home. Can we change any of these without loss? I think not.
II. Now turn to what is enjoined by the Word of God.I must sum up these duties very shortly.
(a) The first is obedience; obedience of the child to the father, and the wife to the husband. Children, obey your parents in all things; likewise, ye wives, be in subjection to your own husbands. Here is the dependency which we have noticed as a fact appearing under the form of a duty. Obey: be subject. It is, of course, easy to quote these commands, and say it means slavery, an old-world view of the relation of the sexes. But it is not true. The obedience and subjection of child or wife has its root in love, and where love reigns, obedience is easy. When a girl chafes at the restrictions of home, it is a sad omen for her married life; but the good daughter passes almost naturally into the good wife. It is one of Lord Bacons sayings that a good wife commands by obeying; which means, I think, not that she gets her own way by pretending to let her husband have his, but that the husband who finds his wife ready and willing to carry out his wishes, ready to obey, will, if he is a man at all, be all the more kind and courteous; less, not more, exacting, and least inclined to tyranny; more ready, if he has wandered from it, to be won back to the Faith by the gentle influence, the conversation of the wife.
(b) And the second duty which stands out prominently in the Bible is sobriety and retiredness. Listen to St. Peters words, spoken indeed primarily to wives, but bringing out clearly the true perfections of womanhood: Whose adorning is in the sight of God of great price.
Illustrations
(1) I think if English women sometimes set definitely before them the lives of the holy women as their pattern, and turned to their Bibles to see what is told us, it would be a real help. For instance, suppose an Englishwoman tries to find out what there is told us about her who was chosen to be the mother of Jesus, the first thing she would notice would be how very little is told us about her. The Roman Catholic has filled up the gap with many an apocryphal story, but surely the lesson is an easy one to read, that the true woman loves to be unknown, wrapped in the sacred privacy of home life, from which only the calls of affection or the duties of religion draw her. As the unknown life of Jesus of Nazareth teaches us the need of seclusion and quiet for those who are preparing for a great purpose, so the little known life of the holy mother hints to us the need of retiredness in the true woman.
(2) Culture, civilisation, laws, all have failed to teach the double truth of the equality of the sexes before God, and their different yet equally noble spheres in the family on earth. The educated Hindoo, no less than the savage South Sea Islander, has failed to realise these truths, and it is only by spreading far and wide the knowledge of Gods love in Christ for every creature He has made, only by teaching the dignity of that nature which the Eternal Son has taken into God, that we can effectually aid the heathen daughters of the One Father. But on the other hand, here in England, and in other Christian countries, there is danger of a very different degradation, for I call that a degradation which draws away any being from its proper objects of ambition, and makes it aim at a place in Gods world which neither nature nor revelation have allotted to it.
Fuente: Church Pulpit Commentary
1Pe 3:4. It is right for a woman to display a proper attraction for the opposite sex, but it is much more important that she appear as she should in the eyes of God; the things that will please Him are described in this verse. Hidden man of the heart is a figure of speech to denote the opposite of the outward body that may receive material adornment. Not corruptible means something not subject to decay as is the material of bodily dress. Meek and quiet are virtually the same in effect. The first indicates a mind of humbleness and the second denotes the conduct that such a spirit manifests. In God’s sight such qualities are of great price which signifies they are of much value. That is because they are durable and destined to outlast all temporal ornaments such as those made of gold and silver.
Fuente: Combined Bible Commentary
1Pe 3:4. but the hidden man of the heart. This phrase is taken by some to be practically equivalent to what is elsewhere called the new man (Col 3:10), or the new creature (2Co 5:17; Gal 6:15), i.e the regenerate life itself on its inward side, the new nature that is formed by the Spirit of God in the secret workshop of the heart, the new way of thinking, willing, and feeling (Fronmller, so also Alford, Wiesinger, Beza, etc.). It is analogous, however, rather to the other Pauline expressions, the inner man (Eph 3:16), or the inward man (Rom 7:22; 2Co 4:16). Of itself it denotes not the regenerate life specifically, but simply the inner life, the true self within, the contrast here being between those external accessories of ornamentation on which it is vain to depend for power of attraction or persuasion, and those inner qualities of character which are the secret of all permanent, personal influence (so substantially Calvin, Bengel, Huther, Hofmann, Schott, Weiss, etc.). The term man is used much as we use the I, the self, the personality. It is described as hidden, in antithesis to those exterior, material adornments which are meant to catch the eye. And it is defined as of the heart, as found in the heart, or identified with it. Clement, in the treatise already referred to (Pad. 1Pe 3:1), defines the inner man as the rational nature which rules the outer man.
in the imperishableness of the meek and quiet spirit. The inner personality of moral beauty which makes the wifes true adorning, which belongs to the heart and cannot be seen by the outer eye, is further defined in respect of what it consists in. That is, as the phrase literally runs, in the imperishable of the meek and quiet spirit; the adjective meaning not without stain, or uncorrupted, as Grotius, Luther, Erasmus, take it, but in accordance with 1Pe 1:7, simply permanent in opposition to the transitory and decaying. This is construed, therefore, in several ways; either as = in that which is not corruptible, even the ornament of a meek and quiet spirit (so A. V., but with a certain strain upon the Greek); or = in the incorruptible apparel of a meek and quiet spirit (so R. V., with Hofmann, Alford, etc.); or = in the imperishableness of a meek and quiet spirit,i.e in what cannot perish, namely, a meek and quiet spirit. This last is most in harmony with the previous contrast (in 1Pe 1:7) between proved faith which is to be found unto praise at Christs coming, and gold that perisheth. So the Rhemish gives in the incorruptibility of a quiet and a modest spirit. The other old English Versions are in confusion, e.g. Wycliffes in incorruption and of mild spirit, Tyndales incorrupt with a meek and a quiet spirit (so also the Genevan), and Cranmers without all corruption, so that the spirit be at rest and quiet. The quality of meekness implies more than gentleness. In the old Greek ethics it amounts only to mildness, in the sense of the opposite of roughness and violence (Plato, Rep. 558A, etc.), or in that of the subsidence of anger (Herod, 1Pe 2:18). It is defined by Aristotle as the mean between passionate temper and the neutral disposition which is incapable of heated feeling, and as inclining to the weakness of the latter (Nic. Eth. iv. 5). In the New Testament it is not mere equanimity, but the grace of a positive denial of self which holds disputings alien to it, and curbs the tendency of nature to passion, resistance, and resentment (cf. also Mat 5:5; Mat 21:5, and, above all, Christs application of it to Himself, Mat 11:29). The quality of quietness expresses a tranquility or peaceableness (the adjective is the same as the peaceable of 1Ti 2:2, its only other New Testament occurrence) which has its deep source within. Together, therefore, the two epithets may describe the beauty of the spirit which, as Bengel suggests, at once shrinks from giving trouble by the assertion of ones rights, and bears in calmness the grievances which come from others.
which is in the sight of God of great price. The estimate which is put upon such a spirit by Him who has said of Himself that He seeth not as man seeth; for man looketh on the outward appearance, but the Lord looketh on the heart (1Sa 16:7), should be a further recommendation of it to these women. The same epithet is used to describe the array as costly (1Ti 2:9), and the spikenard as very precious (Mar 14:3). It is another, with a similar sense, which occurs in 1Pe 1:7, and is used to describe the pearl (Mat 13:46) as one of great price, and Marys spikenard as very costly (Joh 12:3; cf. Mat 26:7). With Peters statement of the wifes true adorning, compare above all the picture of the virtuous woman in Proverbs 31 (specially Pro 31:25); and such classical parallels as this from Plutarchs Nuptial Preceptsthat adorns a woman which makes her more becoming; and this is not done either by gold, or emerald, or purple, but by those things which give her the appearance of dignity, orderliness, modesty.
Fuente: A Popular Commentary on the New Testament
4. But the hidden man of the heart in purity of a meek and quiet spirit which before God is perfection complete. This verse describes the charming wife in positive characteristics, clear and unmistakable. This hidden man of the heart is none other than the new creature created in the heart by the Holy Ghost in regeneration. The purity of a meek and quiet spirit, which before God is perfection complete, is a duplicated and powerful statement of Christian perfection, the second work of grace. Hence the Holy Ghost says that the constituents of her beauty, i.e., regeneration and entire sanctification, constituting the beauty of holiness, throw into eclipse all the phantasmagoria of jewelry, finery, artistic fashions and diabolical styles, which would only bankrupt and disgust her husband, leaving him unsaved, ruin her health, inflate her vanity and send her own soul to hell.
Fuente: William Godbey’s Commentary on the New Testament
Verse 4
Man; character.
Fuente: Abbott’s Illustrated New Testament
3:4 But [let it be] the {a} hidden man of the heart, in that which is not corruptible, [even the ornament] of a meek and quiet spirit, which is {b} in the sight of God of great price.
(a) Who has his abiding place fastened in the heart: so that the hidden man is set against the outward adorning of the body.
(b) Precious indeed and so taken of God.