Exegetical and Hermeneutical Commentary of 1 Peter 3:6
Even as Sarah obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
6. even as Sara obeyed Abraham ] The tense which St Peter uses would seem to imply a reference to some special instance of obedience, but, as the history of Genesis supplies no such instance in act, we are left to infer that he saw in her use of “my lord,” in speaking of her husband (Gen 18:12), a representative utterance that implied a sense of habitual subordination. It seems strange to refer to literature like that of the sixth satire of Juvenal in illustration of an Epistle of St Peter, but there can be no clearer evidence that the general corruption of the Empire had extended itself to the life of home, and that over and above the prevalence of adultery and divorce, the wives of Rome, and we may believe also, of the cities that followed in the wake of Rome, had well-nigh thrown aside all sense of the reverence which the Apostle looked on as essential to the holiness, and therefore the happiness, of married life.
whose daughters ye are ] whose daughters ye became. If the words were addressed to women who were converts from heathenism, we might see in the words a suggestive parallel to those of St Paul, that Abraham was the father of “all them that believe though they be not circumcised” (Rom 4:11), that “they which are of faith, the same are the children of Abraham” (Gal 3:7). Taking this view there would be a special interest in the fact that St Peter, the married Apostle, told the female converts from among the Gentiles that they were as truly daughters of Sarah as their husbands, if believing, were sons of Abraham. On the assumption which has been adopted throughout these notes, as on the whole the most probable, that the Epistle was really addressed, as it purports to be, to the Jews of the dispersion, the words have another significance. The daughters of Sarah according to the flesh are told that they only became truly her children when they reproduced her character. The words, on this view, present a striking parallelism to those in which St Paul speaks of Abraham as being “the father not of the circumcision only, as such, but of those who walk in the steps of Abraham’s faith” (Rom 4:12).
as long as ye do well, and are not afraid with any amazement ] The construction of the Greek sentence is not quite clear, and admits of being taken either (1) as in the English version, or (2) treating the words “as Sara obeyed. whose daughters ye became” as a parenthesis, we may refer the words “doing well” to the “holy women” of 1Pe 3:5. On the whole (1) seems preferable. It may be questioned whether the words “so long as” rightly represent the force of the participle. If we adopt the rendering given above (“ye became ”) that meaning is clearly inadmissible, and we have to see in the two participles the process by which Christian women became daughters by doing good and not being afraid. The word for “amazement” does not occur elsewhere in the New Testament, but the cognate verb is found in Luk 21:9; Luk 24:37. The noun itself meets us in the LXX. of Pro 3:25. It implies the crouching, shuddering fear of one who is overwhelmed with terror. In warning the women to whom he writes against such a fear, St Peter seems to be guarding them against the unwisdom of rushing from one extreme to the other. The Christian wives of unbelieving husbands, whether Jews or heathens, might often have much to bear from them, but if they were always shewing their terror, cowering as if they expected the curse or the blow, that very demeanour was certain to make matters worse. It was a tacit reproach, and therefore would but irritate and annoy. Wisely therefore does the Apostle urge on them a different line of action. “Be certain,” he seems to say, “that you are doing what is right and good, and then go about the daily tasks of your household life with a cheerful intrepidity.” Two interpretations may be noticed only to be rejected, (1) that which takes the second clause as meaning “be not afraid of anything that causes terror,” and (2) that which renders it “doing good, even though you are not afraid,” as though stress were laid on their good conduct being spontaneous and not originating in fear.
Fuente: The Cambridge Bible for Schools and Colleges
Even as Sara obeyed Abraham – Sarah was one of the most distinguished of the wives of the patriarchs, and her case is referred to as furnishing one of the best illustrations of the duty to which the apostle refers. Nothing is said, in the brief records of her life, of any passion for outward adorning; much is said of her kindness to her husband, and her respect for him. Compare Gen 12:5; Gen 18:6.
Calling him Lord – See Gen 18:12. It was probably inferred from this instance, by the apostle, and not without reason, that Sarah habitually used this respectful appellation, acknowledging by it that he was her superior, and that he had a right to rule in his own house. The word lord has the elementary idea of ruling, and this is the sense here – that she acknowledged that he had a right to direct the affairs of his household, and that it was her duty to be in subjection to him as the head of the family. In what respects this is a duty, may be seen by consulting the notes at Eph 5:22. Among the Romans, it was quite common for wives to use the appellation lord, (dominus), when speaking of their husbands. The same custom also prevailed among the Greeks. See Grotius, in loc. This passage does not prove that the term lord should be the particular appellation by which Christian wives should address their husbands now, but it proves that there should be the same respect and deference which was implied by its use in patriarchal times. The welfare of society, and the happiness of individuals, are not diminished by showing proper respect for all classes of persons in the various relations of life.
Whose daughters ye are – That is, you will be worthy to be regarded as her daughters, if you manifest the same spirit that she did. The margin here, as the Greek, is children. The sense is that if they demeaned themselves correctly in the relation of wives, it would be proper to look upon her as their mother, and to feel that they were not unworthy to be regarded as her daughters.
As long as ye do well – In respect to the particular matter under consideration.
And are not afraid with any amazement – This passage has been variously understood, Some have supposed that this is suggested as an argument to persuade them to do well, from the consideration that by so doing they would be preserved from those alarms and terrors which a contest with superior power might bring with it, and which would prove as injurious to their peace as to their character. Rosenmuller explains it, If ye do well, terrified by no threats of unbelieving husbands, if they should undertake to compel you to deny the Christian faith. Doddridge supposes that it means that they were to preserve their peace and fortitude in any time of danger, so as not to act out of character, through amazement or danger. Calvin, Benson, and Bloomfield understand it of that firmness and intrepidity of character which would be necessary to support their religious independence, when united with pagan husbands; meaning that they were not to be deterred from doing their duty by any threats or terrors, either of their unbelieving husbands, or of their enemies and persecutors. Dr. Clarke supposes that it means that if they did well, they would live under no dread of being detected in improprieties of life, or being found out in their infidelities to their husbands, as those must always be who are unfaithful to their marriage vows. The word rendered amazement ptonsis – does not elsewhere occur in the New Testament. It means terror, trepidation, fear; and the literal translation of the Greek is, not fearing any fear. It seems to me that the following may express the sense of the passage:
(1) There is undoubtedly an allusion to the character of Sarah, and the object of the apostle is to induce them to follow her example.
(2) The thing in Sarah which he would exhort them to imitate, was her pure and upright life, her faithful discharge of her duties as a woman fearing God. This she did constantly wherever she was, regardless of consequences. Among friends and strangers, at home and abroad, she was distinguished for doing well. Such was her character, such her fidelity to her husband and her God, such her firm integrity and benevolence, that she at all times lived to do good, and would have done it, unawed by terror, undeterred by threats, To whatever trial her piety was exposed, it bore the trial; and such was her strength of virtue, that it was certain her integrity would be firm by whatever consequences she might have been threatened for her adherence to her principles.
(3) They were to imitate her in this, and were thus to show that they were worthy to be regarded as her daughters. They were to do well; to be faithful to their husbands; to be firm in their principles; to adhere steadfastly to what was true and good, whatever trials they might pass through, however much they might be threatened with persecution, or however any might attempt to deter them from the performance of their duty. Thus, by a life of Christian fidelity, unawed by fear from any quarter, they would show that they were imbued with the same principles of unbending virtue which characterised the wife of the father of the faithful, and that they were not unworthy to be regarded as her daughters.
Fuente: Albert Barnes’ Notes on the Bible
Verse 6. Even as Sara obeyed] Almost the same words are in Rab. Tanchum, fol. 9, 3: “The wife of Abraham reverenced him, and called him lord, as it is written, Ge 18:12: And my lord is old.” The words of the apostle imply that she acknowledged his superiority, and her own subjection to him, in the order of God.
Whose daughters ye are] As Abraham is represented the father of all his male believing descendants, so Sara is represented as the mother of all her believing female posterity. A son of Abraham is a true believer; a daughter of Sarah is the same.
As long as ye do well] For you cannot maintain your relationship to her longer than ye believe; and ye cannot believe longer than ye continue to obey.
And are not afraid with any amazement.] It is difficult to extract any sense out of this clause. The original is not very easy; may be rendered, And not fearing with any terror. If ye do well, and act conscientiously your part as faithful wives, ye will at no time live under the distressing apprehension of being found out, or terrified at every appearance of the discovery of infidelities, or improper conduct. Being not guilty of these, you will not have occasion to fear detection. On this subject a learned man has quoted these words, which I have produced elsewhere, Eph 6:14: –
————— hic murus aheneus esto,
Nil conscire sibi, nulla pallescere culpa.
“Let this be my brazen wall, to be self-convicted of no
private delinquency, nor to change colour at being
charged with a fault.”
Happy is the wife, and happy is the husband, who can conscientiously adopt the saying.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Even as Sara; after ger name was changed from Sarai, my lady, to Sarah, simply a lady or princess, because kings were to come of her, Gen 17:15,16; yet even then she obeyed Abraham; and this is spoken in commendation of her obedience.
Calling him lord; not merely in compliment, but in reality, hereby acknowledging his authority and her own subjection.
Whose daughters ye are; not only according to the flesh, but spiritually, according to the promise.
Ye are; either ye are made or become, viz. by imitation of her faith and holiness, as well as ye are by kindred and succession; or, ye are declared and known to be, as the phrase is elsewhere used, Joh 15:8.
As long as ye do well; follow her in good works, 1Ti 2:10.
And are not afraid with any amazement; or, afraid of any amazement, any thing frightful, or which might terrify you, taking amazement for the object or cause or fear, as 1Pe 3:14; Psa 53:5; Pro 3:25; and the sense may be, either, so long as ye perform your duty with a resolute mind, and keep from that which is contrary to your faith; or, as long as you subject yourselves to your husbands willingly, cheerfuly, and without slavish fear of being losers by your obedience, and faring the worse for your patience and submission.
Fuente: English Annotations on the Holy Bible by Matthew Poole
6. Saraan example of faith.
calling him lord (Ge18:12).
ye areGreek,“ye have become”: “children” of Abraham and Saraby faith, whereas ye were Gentile aliens from the covenant.
afraid with anyamazementGreek, “fluttering alarm,””consternation.” Act well, and be not thrown into suddenpanic, as weak females are apt to be, by any opposition fromwithout. BENGELtranslates, “Not afraid OFany fluttering terror coming from without” (1Pe3:13-16). So the Septuagint, Pr3:25 uses the same Greek word, which Peter probably refersto. Anger assails men; fear, women. You need fear no man indoing what is right: not thrown into fluttering agitation by anysudden outbreak of temper on the part of your unbelieving husbands,while you do well.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Even as Sarah obeyed Abraham,…. Going along with him wherever he went, as from Chaldea to Canaan, and into Egypt, and the land of the Philistines, saying the words he put into her mouth, Ge 12:5 and doing the things he bid her do, Ge 18:6 “calling him lord”; or “my lord”, as the Syriac and Ethiopic versions render it, and as it appears she did from Ge 18:12. The Jews use this instance to the same purpose the apostle does, saying p,
“the wife ought to take care of the family, to educate her children, to serve and minister to her husband in all things, “calling him her own lord”; which is what we learn from the example of Sarah, who called Abraham her lord, saying, “my lord is old”.”
Whose daughters ye are; meaning not by natural descent, though they were, these being Jews the apostle writes to, but by grace, and in a spiritual sense; just as those are the children of Abraham, who walk in the steps of his faith, whether they be Jews or Gentiles; so such are the daughters of Sarah, the children of the free woman, who imitate her in faith and obedience; that is, they appear, and are declared to be so:
as long as ye do well: do acts of beneficence and hospitality to strangers, and proper objects, as Sarah did, and all and every good work, according to the will of God, from love, and in faith, and with a view to his glory; and particularly obey and live in subjection to their husbands, as she did: and are not afraid with any amazement; are not deterred from doing well, nor scared by the terrors and menaces of wicked men, either their own husbands, or others; or who with fortitude and intrepidity of mind continue in the discharge of their duty to God and men, and particularly to their husbands, following them, and obeying their lawful commands, as Sarah did in Egypt, and in Gerar, though she exposed herself to great danger: this is said, because women are timorous, and apt to be frightened at everything, from the performance of their duty.
p Sepher Musar apud Drus. de Quaesitis, Ep. 54. & in loc.
Fuente: John Gill’s Exposition of the Entire Bible
As Sarah ( ).
Obeyed Abraham ( ). Imperfect active of , “used to obey” (with dative).
Calling him lord ( ). Present active participle of . See Gen 18:12.
Whose children ye now are ( ). First aorist passive indicative of , “whose children ye became.”
If ye do well (). Present active feminine plural participle of (2:15), “doing good.”
And are not put in fear by any terror ( ). Free quotation from Pr 3:25, “and not fearing any terror” (cognate accusative of , after , present middle participle, late and rare word from , to terrify, as in Lu 21:9, here only in N.T.). Perhaps Peter regards Sarah’s falsehood as the yielding to a sudden terror (Hart). Hannah could also be named along with Sarah. The women somehow do not organize “daughters of Sarah” societies.
Fuente: Robertson’s Word Pictures in the New Testament
Amazement [] . Rev., terror. Compare the kindred verb ptohqhte, be terrified, Luk 21:9; Luk 24:37; on which, see note. The word means a scare, or nervous excitement.
Fuente: Vincent’s Word Studies in the New Testament
1) “Even as Sara obeyed Abraham.” Just as an example Sarah (Gk. hupekousen) listened up” and gave ear to Abraham.
2) “Calling him lord” respectfully addressing him as a citizen does a king or ruler and as a servant does his master. Such is the respect the Christian wife is enjoined to show her husband. Gen 18:12.
3) “Whose daughters ye are, as long as ye do well.” (hes) of whom ye become daughters (in the Lord) (agathopoiousai) those of you doing good.
4) “And are not afraid with any amazement.” Those not fearing — not even one thing of terror. Pro 29:25, declares that that one putting his trust in the Lord, obeying Him in what He commands “shall be safe.
I’VE BEEN WATCHING YOU
“For a good many years I went to church alone. My husband was good enough to take me, but he always left me at the front door of the church and then drove home again.
“One day at the close of a Sunday service we were asked to bow our heads in prayer and an invitation was given. When I raised my head there was my husband at the front kneeling. When we got home I said to him, ‘Husband, how did you happen to come in church tonight?’ ‘Well, wife,’ he replied, ‘I’ve been watching you for a long time now and I saw you had something that I didn’t have. When I heard the singing inside something drew me into the church and I took a back seat. When the minister asked if there were any who would like to give their hearts to Jesus I decided that I wanted your Saviour too.’
You can’t imagine how surprised and happy I felt. I have often thought what if I had gotten discouraged and given up. My husband’s salvation depended on his seeing Jesus in me.
/-
Someone is watching you and me.
Are we living the Gospel
That they might see
The Spirit and message of Calvary?
–Margaret Bogart
Fuente: Garner-Howes Baptist Commentary
6 And are not afraid The weakness of the sex causes women to be suspicious and timid, and therefore morose; for they fear lest by their subjection, they should be more reproachfully treated. It was this that Peter seems to have had in view in forbidding them to be disturbed by any fear, as though he had said, “Willingly submit to the authority of your husbands, nor let fear prevent your obedience, as though your condition would be worse, were you to obey.” The words may be more general, “Let them not raise up commotions at home.” For as they are liable to be frightened, they often make much of a little thing, and thus disturb themselves and the family. Others think that the timidity of women, which is contrary to faith, is generally reproved, as though Peter exhorted them to perform the duties of their calling with a courageous and intrepid spirit. However, the first explanation is what I prefer, though the last does not differ much from it. (37)
(37) The words are, “Whose daughters ye become, when ye do well and fear no terror.” Terror here stands for what terrifies. The paraphrase of Macknight seems to give the real and simple meaning of the passage, “Whose daughters ye Christian women have become, by behaving well towards your husbands, and not being frightened to actions contrary to your religion through fear of displeasing them.”
Fuente: Calvin’s Complete Commentary
(6) Even as Sara.A definite example of the general fact just alleged. St. Peter seems rather to have argued from what every one would feel must have been the case than from explicit records. Saras usual subjection is clearly seen in the one instance to which St. Peter refers (Gen. 18:12), where Sara, though not addressing Abraham, but speaking to herself, calls him my lord. People show their usual habits of mind more freely in speaking to themselves.
Whose daughters ye are.A very misleading version, following the Vulgate. What St. Peter says is, whose children ye became, or were made. There was a definite period in their past lives at which they came to bewhat they were not beforechildren of Sara. Have we not here, therefore, a distinct proof that these readers of the Epistle were Gentiles and not Jewesses? Not so. The phrase, which hoped in God, pointing as it does to the coming of the Messiah, prepares us to understand how these Hebrew women became Saras children. It was only by entering into her hope and attaching themselves to Jesus Christ, for whose coming she had looked. St. Peter has already been insisting on the nothingness of the fleshly descent, the corruptible seed. As has been pointed out on 1Pe. 1:24, this doctrine was not first taught by St. Paul, for St. Peter had heard it from the Baptist (Mat. 3:9) and from our Lord Himself (Joh. 8:39). Whether persons were naturally Jews or Gentiles, they could not be children of Abraham without voluntarily becoming so by embracing his principlesi.e., by becoming Christians. The participial clauses which follow will need no change of translation, for they express not the act or process by which these ladies became children of Sara, but the condition on which they would remain her children. A very similar passage occurs in Heb. 3:14 : We have become partakers of the Christ, if (for the future) we hold, &c. (Comp. also 1Th. 3:8; Heb. 3:6.)
Do well.See 1Pe. 2:12; 1Pe. 2:15; 1Pe. 2:20. The word means, of course, general good behaviour, especially in all wifely duties. As this is a condition of remaining Saras children, it is implied that it was a characteristic of Sara. Some critics would even put in a parenthesis all the words from even as to ye are, and attach these participles (as they are in the Greek) to the last clause in 1Pe. 3:5, thus: adorned themselves, being in subjection to their own husbands (as Sara, for instance . . . whose daughters ye were made), doing well, and not being afraid, &c. This is, however, somewhat cumbrous, and leaves the clause whose daughters ye became a little too bald.
Are not afraid with any amazement.Though this translation is grammatically possible, it does not make such good sense as to translate, are not afraid of any alarm. It is, in fact, a quotation from or allusion to Pro. 3:25, as Bengel points out, where Be not afraid of sudden fear is rendered in the LXX. by these same peculiar words. The Wisdom in that passage, which brings the calmness with it, is Christ, and it is Christ who must be understood in Pro. 3:26 : the Lord shall be thy confidence. To be afraid of sudden alarms and panics argues a lack of trust in Gods providence and power, and would, therefore, be unbecoming the daughters of Sara, who hoped in God. The alarms which they naturally might fear are, of course, quite general, but especially here, we may suppose, dread of what their unbelieving husbands might do to them. (Comp. 1Pe. 3:13 et seq.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
1Pe 3:6. And are not afraid with any amazement. That is, according to some, “Are not by any means discouraged from so doing.” Dr. Heylin renders it, And do not despond in any terror. I here understand, says he, the labour, emphatically so called, and peculiar to the sex; a season, which requires great resignation, with reliance upon almighty God.
Fuente: Commentary on the Holy Bible by Thomas Coke
6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are not afraid with any amazement.
Ver. 6. Calling him lord ] See here, how in a great heap of sin, God can find out his own, and accept of it. There was no good word in all the whole sentence, but this, that she called her husband lord. God is pleased to single out this, and set it as a precious diamond in a gold ring to Sarah’s eternal commendation. So, Heb 11:31 , mention is made of Rahab’s entertaining the spies, and not of the lie she told: God lays the finger of mercy on the scars of our sins, as that limner a in the story.
And are not afraid, &c. ] Fear they must, 1Pe 3:2 , and yet they must not. Fear God, but not their husband’s undeserved checks or threats for obeying God. One fear must expel another, as one fire drives out another.
a A painter, esp. a portrait painter. D
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
6 .] As (e. g.) Sarah obeyed (aor. It refers to her whole course of obedience considered as a completed whole: cf. reff., and Joh 17:4 ) Abraham calling him lord (ref.: ): of whom ye have become (i. e. by your implanting through faith into the family of faithful Abraham. The aor. properly refers back to the precise time when they were so made; but cannot be so expressed in English) children, if (the connexion of the following participles is variously taken. The worst way is with Bengel, Ernesti, al. to suppose them in apposition with above, being in a parenthesis: for there is nothing in either of the participles which finds any historical justification in the history of the holy women. Didymus, al., understand them of the manner in which ye are to become Sarah’s children: Harless, Wies., al., of the sign by which your having so become is to be known: but it is perhaps better to take them as the condition on which: and so most Commentators and virtually the E. V. “as long as,” rendering literally the dum of Beza) ye do good, and are not afraid of any sudden fear (to what do these words allude? As in reff., they appear to be a citation from Prov.: where it is said to him that obeys the counsels of wisdom, , . This passage, the coincidence with which can hardly be fortuitous, seems to point to the objective rather than the subjective sense of , so that is not = , but is some external cause of terror. And such a meaning would suit very well with the context, in which as in 1Pe 3:14 , the Apostle is often encouraging his readers to bear affliction and persecution cheerfully. So that we may interpret with Est., “quod dum facitis, non est quod metuatis quidquam mali: velut, ne maritis vestris displiceatis, si minus corrupt inceditis: aut ne serviliter vos tractent, si faciles ad obsequium vos prbeatis; ut solet sexus muliebris vanis pavoribus esse obnoxius. Sed et si forte nacti estis maritos iniquiores, silentio potius ac patientia, quam multis verbis studete eorum animos lenire.” Cf. Luk 21:9 ; Luk 24:37 . Huther quotes from Stephanus an extraordinary explanation, “jubentur mulieres officium facere etiam cum nullus eas metus constringit, i. e. sponte et ultro.” And c., interpreting of doing good deeds of benevolence, understands this of the wives not being afraid of the account which their (unbelieving) husbands would require of them: , . See Winer, 32. 2. b , who however interprets subjectively).
With regard to the much-disputed question whether by the preceding injunction all ornament of dress is forbidden, or only the making such ornament the adorning , it may safely be left to the Christian wisdom of believing women, to be not unwise, but understanding what the will of the Lord is, in this as in other similar matters. Within the limits of propriety and decorum, the common usage is the rule. There is sin in singularity, both as ministering to pride in ourselves, and as giving offence to others and discommending our holy religion. As Leighton well says, “There may be in some an affected pride in the meanness of apparel; and in others, under either neat or rich attire, a very humble unaffected mind. ‘Magnus qui fictilibus utitur tanquam argento; nec ille minor qui argento tanquam fictilibus,’ says Seneca: Great is he who enjoys his earthenware as if it were plate, and not less great is the man to whom all his plate is no more than earthenware.”
Fuente: Henry Alford’s Greek Testament
1Pe 3:6 . . The only evidence that can be adduced from the O.T. narrative is Sarah laughed within herself and said “but my lord is old ” (Gen 18:12 ). The phrase, if pressed, implies a nominal subjection as of a slave to her lord, but the context at any rate excludes any hope in God . Philo, who starts with the assumption that Sarah is Virtue, evades the difficulty; her laughter was the expression of her joy, she denied it for fear of usurping God’s prerogative of laughter ( de Abr. , ii. p. 30 M). The Rabbinic commentaries dwell upon the title accorded to Abraham and draw the same inference as Peter; but there are also traces of a tendency to exalt Sarah “the princess” as superior to her husband in the gift of prophecy, which St. Peter may wish to correct (as St. James corrects the exaggerated respect paid to Elijah, Jas 5:17 ). . Christian women became children of Sarah who is Virtue or Wisdom: (Philo) just as men became children of Abraham. But the fact that they were Christians is still in the background; the essential point is that they must do the works traditionally ascribed to Sarah ( cf. Rom 4 .; Joh 8 .) and so justify their technical parentage, whether natural or acquired. Oec. compares Isa 41:2 , Sarah your mother . the present participle emphasises the need for continuance of the behaviour appropriate to children of Sarah. , from Pro 3:25 , LXX. Peter regards Sarah’s falsehood (Gen. l.c. ) as the yielding to a sudden terror for which she was rebuked by God. Fearlessness then is part of the character which is set before them for imitation and it is the result of obedience to the voice of Wisdom. Rabbinic exegesis as sociates the ideas of ornament with the promised child and that of peace between husband and wife with the whole incident.
Fuente: The Expositors Greek Testament by Robertson
Even. Omit.
lord. Greek. kurios. Compare App-98.
daughters = children. App-108.
are = are become.
do well. See 1Pe 2:15.
any = no. Greek. medeis. A double negative here.
amazement = terror. Greek. ptoesis. Only here. The verb ptoeomai Occurs: Luk 21:9; Luk 24:37.
Fuente: Companion Bible Notes, Appendices and Graphics
6.] As (e. g.) Sarah obeyed (aor. It refers to her whole course of obedience considered as a completed whole: cf. reff., and Joh 17:4) Abraham calling him lord (ref.: ): of whom ye have become (i. e. by your implanting through faith into the family of faithful Abraham. The aor. properly refers back to the precise time when they were so made; but cannot be so expressed in English) children, if (the connexion of the following participles is variously taken. The worst way is with Bengel, Ernesti, al. to suppose them in apposition with above, being in a parenthesis: for there is nothing in either of the participles which finds any historical justification in the history of the holy women. Didymus, al., understand them of the manner in which ye are to become Sarahs children: Harless, Wies., al., of the sign by which your having so become is to be known: but it is perhaps better to take them as the condition on which: and so most Commentators and virtually the E. V. as long as, rendering literally the dum of Beza) ye do good, and are not afraid of any sudden fear (to what do these words allude? As in reff., they appear to be a citation from Prov.: where it is said to him that obeys the counsels of wisdom, , . This passage, the coincidence with which can hardly be fortuitous, seems to point to the objective rather than the subjective sense of , so that is not = , but is some external cause of terror. And such a meaning would suit very well with the context, in which as in 1Pe 3:14, the Apostle is often encouraging his readers to bear affliction and persecution cheerfully. So that we may interpret with Est., quod dum facitis, non est quod metuatis quidquam mali: velut, ne maritis vestris displiceatis, si minus corrupt inceditis: aut ne serviliter vos tractent, si faciles ad obsequium vos prbeatis; ut solet sexus muliebris vanis pavoribus esse obnoxius. Sed et si forte nacti estis maritos iniquiores, silentio potius ac patientia, quam multis verbis studete eorum animos lenire. Cf. Luk 21:9; Luk 24:37. Huther quotes from Stephanus an extraordinary explanation, jubentur mulieres officium facere etiam cum nullus eas metus constringit, i. e. sponte et ultro. And c., interpreting of doing good deeds of benevolence, understands this of the wives not being afraid of the account which their (unbelieving) husbands would require of them: , . See Winer, 32. 2. b, who however interprets subjectively).
With regard to the much-disputed question whether by the preceding injunction all ornament of dress is forbidden, or only the making such ornament the adorning, it may safely be left to the Christian wisdom of believing women, to be not unwise, but understanding what the will of the Lord is, in this as in other similar matters. Within the limits of propriety and decorum, the common usage is the rule. There is sin in singularity, both as ministering to pride in ourselves, and as giving offence to others and discommending our holy religion. As Leighton well says, There may be in some an affected pride in the meanness of apparel; and in others, under either neat or rich attire, a very humble unaffected mind. Magnus qui fictilibus utitur tanquam argento; nec ille minor qui argento tanquam fictilibus, says Seneca: Great is he who enjoys his earthenware as if it were plate, and not less great is the man to whom all his plate is no more than earthenware.
Fuente: The Greek Testament
1Pe 3:6. , even as) The particle used in bringing forward an example.-, obeyed) Gen 18:6.-, lord) Gen 18:12, Septuagint, . Also 1Sa 1:8 : , , , ; And Elkanah her husband said to her, Hannah! and she said, Here am I, my lord: and he said, why weepest thou?-, him) although he was born of the same father: Gen 20:12.-, ye have become) he says; not ye are [as Engl. Vers.] He addresses those that believe even of the Gentiles.-, daughters) Daughters ought to imitate their mother, as the sons Abraham.-, doing well) This also depends upon adorned [1Pe 3:5; Engl. Vers, differently].- , and not) Comp. 1Pe 3:13; 1Pe 3:16; 1Pe 3:15. You need fear no man in doing what is right.-, fearing) Anger assails men, fear women.-, [fluttering] terror) coming upon them from without; 1Pe 3:14, note. Pro 3:25, Septuagint: And thou shalt not be afraid of sudden terror.
Fuente: Gnomon of the New Testament
as Sara: Gen 18:12
daughters: Gr. children, Rom 9:7-9, Gal 4:22-26
and: 1Pe 3:14, 1Pe 3:15, Gen 18:15, Isa 57:11, Dan 3:16-18, Mat 26:69-75, Act 4:8-13, Act 4:19
Reciprocal: Gen 17:16 – be a mother of nations Gen 31:35 – my lord Gen 32:4 – my lord Jdg 19:26 – her lord was 2Sa 6:9 – afraid 1Ki 1:17 – My lord Son 1:8 – go 1Co 11:3 – and the head of the 2Th 1:8 – and that 1Ti 2:11 – General Heb 6:12 – but Heb 11:11 – Sara 1Pe 3:2 – with
Fuente: The Treasury of Scripture Knowledge
1Pe 3:6. Obeyed and lord are related in this verse, for both in the Old Testament and the New where this circumstance is recorded, the word lord means “ruler.” It is therefore not used as a title of rank under royalty as the term is used in the East. Not afraid with any amazement. This means the wife must not obey her husband because she is “scared” or frightened into it, but should do it from a motive of modesty and respect. Such women are called daughters of Sara (Sarah in the Old Testament) because they are a generation of faithful wives like the wife of Abraham.
Fuente: Combined Bible Commentary
1Pe 3:6. as Sarah obeyed Abraham. Why is Sarah introduced in this connection? Possibly as the standard by which the holy women of old measured their wifely submission. Taking as in the sense of according as (with Schott), we should have in this sentence a new stroke added to the preceding description; and the point would be, that not only did these holy women of olden time submit themselves to their own husbands, but they regulated the measure of their wifely obedience by no lower standard than the noble example of Sarah. Most interpreters (Huther, Alford, Bengel, Schott, etc.) retain for the as the sense of as for instance, and take Sarah to be introduced here simply as an eminent example of what characterized the holy women of the sacred history generally. It is plain, however, that she is named here not merely as one instance out of many, however brilliant an instance, but as the ancestress of the Israel of God. As Abraham is the father of all the faithful, so Sarah is the mother of all believing women, and the fact that their common mother made herself so obedient to her own husband is argument enough with her daughters in the kingdom of God new, as it was with her daughters in the kingdom of God then. The completeness and constancy of Sarahs obedience are implied whether we read the obeyed as an imperfect or as the historical past; for the authorities differ. The latter reading (see similar instances in Joh 17:4; Gal 4:8) indeed gives even greater force to the idea of completeness designating the whole course of Sarahs wifely conduct by the quality which belonged to it as a finished whole.
calling him lord. The terms in which she spoke of Abraham in relation to herself are instanced as the natural expression of the spirit of meek subordination which animated her. One important historical occasion on which she recognised him as her lord (the same title is given by Hannah to Elkanah in the Septuagint Version of 1Sa 1:8) is recorded in Gen 18:12. It has been observed that in the Old Testament Sarah is the mother even more than the wife, the picture of a motherly affliction, full of tenderness to her own child, and of a zealous regard for his interest, which made her cruel to others. It is not less true, however, that she is emphatically the wife, sinking her own independence in her husband. The only occasions on which she asserts that independence are the two expulsions of Hagar. In the New Testament she appears but seldom, once as an example of faith (Heb 11:11), twice where she is entirely secondary to Abraham (Rom 5:19; Rom 9:9), and here in the character which Tennyson depicts in his Isabel:
A courage to endure and to obey
A hate of gossip, parlance, and of sway,
Crowned Isabel, through all her placid life.
The queen of marriage,a most perfect wife.
whose children ye became. The statement is not that these women are (as the R. V., the Vulgate, etc., render it) Sarahs children, far less that they shall be such, as some paraphrase it, but that they became or were made such. The phrase points not to a change from being Sarahs children after the flesh to being her children after the spirit, but rather to a change which made those who were in no sense descendants of Sarah children of hers in the truest sense. It applies quite naturally to Gentile readers, Gentile women now christianized being styled children of Sarah, just as Gentile believers generally are called children of Abraham (Gal 3:7, etc.).
doing well. Does this qualify the ye in the previous ye became, and so express either a condition or an evidence of the spiritual kinship in which the women whom Peter addresses stood to Sarah? Or does it qualify the holy women of old, and so express certain characteristics of their wifely example? The difficulty of establishing a very clear connection between these participles and the past verb ye became, has induced some to prefer the former view, and to treat the first part of 1Pe 3:6 as a parenthesis. Thus, according to Bengel (Westcott and Hort appear also to recognise it as possible), the construction would runobeying their own husbands (as Sarah obeyed Abraham, calling him lord; whose children ye became), doing good, and not fearing, etc. The latter connection, however, approves itself as the more natural to the vast majority of interpreters. There remains, at the same time, much division of opinion as to the precise effect to which this participle and the following qualify the Christian women whom Peter has in view. Some take them to express the requirement on which their spiritual relation to Sarah is suspended. So the A. V. renders as long as ye do well, the R. V. if ye do well, and Beza, Alford, and many others agree with this. Others (Harless, Wiesinger, etc.) think they denote rather the sign of the spiritual kinship, as if = whose children ye became, as is proved by the fact that ye do well, etc. Others (Hofmann, etc.) regard them as expressing the way in which the kinship was established, as if = whose children ye became, and that just as (or, in such wise that) ye did good. There is the further question as to what is specially referred to in the clause. The doing well does not refer here to a life of beneficence, but either to the good act of turning to Christ, the act of conversion (for which very definite sense appeal is made to the use of the verb in 1Pe 2:20), or, as is most probable, to the good doing exhibited in the loyal discharge of all wifely duty,the good which Milton thus commends:
Nothing lovelier can be found
In woman, than to study household good,
And good works in her husband to promote.
Paradise Lost, lx. 232.
and not fearing any terror (or, scare). The noun used here for fear is one which occurs nowhere else in the New Testament, although the cognate verb is found twice, with the sense of terrify according to our A. V. (Luk 21:9; Luk 24:37). It means any passionate emotion, any scare or nervous excitement, and may have either a subjective sense or an objective. The former is favoured by Luther, our own A. V., etc. The latter, however, is undoubtedly the sense here, as is shown both by the grammar of the clause and by the fact that Pro 3:25 (where the objective use is evident) appears to be in Peters mind. So the older English Versions take it, e.g. Wycliffe gives not dreading any perturbation; Tyndale, not afraid of every shadow; Cranmer, not afraid for any terror; the Genevan, not being afraid of any terror; the Rhemish, not fearing any perturbation. The idea expressed by the clause, therefore, is not merely that they were to do all this willingly, and not out of fear (Hottinger, etc.); nor that in doing all this they were yet not to allow their submission to carry them the length of being afraid to act on the principle of obeying God rather than man, when driven to a choice between the two; but that they were to do good, specially in the realm of wifely duty, in spite of what they might have to fear from hostile surroundings and heathen husbands. In this superiority to the weakness of timidity, in this courageous adherence to all that is dutiful, even under distressing circumstances, they were also to show themselves true daughters of their great ancestress in the kingdom of faith.
Fuente: A Popular Commentary on the New Testament
Verse 6
And are not afraid, &c., This expression is usually understood to mean, not deterred by fear from the faithful performance of duty.
Fuente: Abbott’s Illustrated New Testament
3:6 Even as Sara obeyed Abraham, calling him lord: whose daughters ye are, as long as ye do well, and are {5} not afraid with any amazement.
(5) Because women are by nature fearful, he gives them to understand that he requires of them that subjection, which is not wrung out from them either by force or fear.