Genesis 3:16
16. unto the woman he said, I will greatly multiply thy sorrow—She was doomed as a wife and mother to suffer pain of body and distress of mind. From being the help meet of man and the partner of his affections [Ge 2:18, 23], her condition would henceforth be that of humble subjection.
1 Corinthians 7:2
2. Here the general rule is given
to avoid fornication—More literally, "on account of fornications," to which as being very prevalent at Corinth, and not even counted sins among the heathen, unmarried persons might be tempted. The plural, "fornications," marks irregular lusts, as contrasted with the unity of the marriage relation [BENGEL]. let every man have—a positive command to all who have not the gift of continency, in fact to the great majority of the world (1Co 7:5). The dignity of marriage is set forth by Paul (Eph 5:25-32), in the fact that it signifies the mystical union between Christ and the Church. 1 Corinthians 14:34
34. (1Ti 2:11, 12). For women to speak in public would be an act of independence, as if they were not subject to their husbands (compare 1Co 11:3; Eph 5:22; Tit 2:5; 1Pe 3:1). For "under obedience," translate, "in subjection" or "submission," as the Greek is translated (Eph 5:21, 22, 24).
the law—a term applied to the whole Old Testament; here, Ge 3:16. Colossians 3:18
18. unto your own husbands—The oldest manuscripts omit "own," which crept in from Eph 5:22.
as it is fit in the Lord—Greek, "was fit," implying that there was at Colosse some degree of failure in fulfilling this duty, "as it was your duty to have done as disciples of the Lord." Titus 2:5
5. keepers at home—as "guardians of the house," as the Greek expresses. The oldest manuscripts read, "Workers at home": active in household duties (Pr 7:11; 1Ti 5:13).
good—kind, beneficent (Mt 20:15; Ro 5:7; 1Pe 2:18). Not churlish and niggardly, but thrifty as housewives. obedient—rather "submissive," as the Greek is translated; (see on Eph 5:21, 22; Eph 5:24). their own—marking the duty of subjection which they owe them, as being their own husbands (Eph 5:22; Col 3:18). blasphemed—"evil spoken of." That no reproach may be cast on the Gospel, through the inconsistencies of its professors (Tit 2:8, 10; Ro 2:24; 1Ti 5:14; 6:1). "Unless we are virtuous, blasphemy will come through us to the faith" [THEOPHYLACT]. 1 Peter 3:1-7
1. Likewise—Greek, "In like manner," as "servants" in their sphere; compare the reason of the woman's subjection, 1Co 11:8-10; 1Ti 2:11-14.
your own—enforcing the obligation: it is not strangers ye are required to be subject to. Every time that obedience is enjoined upon women to their husbands, the Greek, "idios," "one's own peculiarly," is used, while the wives of men are designated only by heauton, "of themselves." Feeling the need of leaning on one stronger than herself, the wife (especially if joined to an unbeliever) might be tempted, though only spiritually, to enter into that relation with another in which she ought to stand to "her own spouse (1Co 14:34, 35, "Let them ask their own [idious] husbands at home"); an attachment to the person of the teacher might thus spring up, which, without being in the common sense spiritual adultery, would still weaken in its spiritual basis the married relation [STEIGER]. that, if—Greek, "that even if." Even if you have a husband that obeys not the word (that is, is an unbeliever). without the word—independently of hearing the word preached, the usual way of faith coming. But BENGEL, "without word," that is, without direct Gospel discourse of the wives, "they may (literally, in oldest manuscripts, 'shall,' which marks the almost objective certainty of the result) be won" indirectly. "Unspoken acting is more powerful than unperformed speaking" [ CUMENIUS]. "A soul converted is gained to itself, to the pastor, wife, or husband, who sought it, and to Jesus Christ; added to His treasury who thought not His own precious blood too dear to lay out for this gain" [LEIGHTON]. "The discreet wife would choose first of all to persuade her husband to share with her in the things which lead to blessedness; but if this be impossible, let her then alone diligently press after virtue, in all things obeying him so as to do nothing at any time against his will, except in such things as are essential to virtue and salvation" [CLEMENT OF ALEXANDRIA].2. behold—on narrowly looking into it, literally, "having closely observed."
chaste—pure, spotless, free from all impurity. fear—reverential, towards your husbands. Scrupulously pure, as opposed to the noisy, ambitious character of worldly women.3. Literally, "To whom let there belong (namely, as their peculiar ornament) not the outward adornment (usual in the sex which first, by the fall, brought in the need of covering, Note, see on 1Pe 5:5) of," &c.
plaiting—artificial braiding, in order to attract admiration. wearing—literally, "putting round," namely, the head, as a diadem—the arm, as a bracelet—the finger, as rings. apparel—showy and costly. "Have the blush of modesty on thy face instead of paint, and moral worth and discretion instead of gold and emeralds" [MELISSA].4. But—"Rather." The "outward adornment" of jewelry, &c., is forbidden, in so far as woman loves such things, not in so far as she uses them from a sense of propriety, and does not abuse them. Singularity mostly comes from pride and throws needless hindrances to religion in the way of others. Under costly attire there may be a humble mind. "Great is he who uses his earthenware as if it were plate; not less great is he who uses his silver as if it were earthenware" [SENECA in ALFORD].
hidden—inner man, which the Christian instinctively hides from public view. of the heart—consisting in the heart regenerated and adorned by the Spirit. This "inner man of the heart" is the subject of the verb "be," 1Pe 3:3, Greek: "Of whom let the inner man be," namely, the distinction or adornment. in that—consisting or standing in that as its element. not corruptible—not transitory, nor tainted with corruption, as all earthly adornments. meek and quiet—meek, not creating disturbances: quiet, bearing with tranquillity the disturbances caused by others. Meek in affections and feelings; quiet in words, countenance, and actions [BENGEL]. in the sight of God—who looks to inward, not merely outward things. of great price—The results of redemption should correspond to its costly price (1Pe 1:19).5. after this manner—with the ornament of a meek and quiet spirit (compare the portrait of the godly wife, Pr 31:10-31).
trusted—Greek, "hoped." "Holy" is explained by "hoped in (so as to be 'united to,' Greek) God." Hope in God is the spring of true holiness [BENGEL]. in subjection—Their ornament consisted in their subordination. Vanity was forbidden (1Pe 3:3) as being contrary to female subjection.6. Sara—an example of faith.
calling him lord— (Ge 18:12). ye are—Greek, "ye have become": "children" of Abraham and Sara by faith, whereas ye were Gentile aliens from the covenant. afraid with any amazement—Greek, "fluttering alarm," "consternation." Act well, and be not thrown into sudden panic, as weak females are apt to be, by any opposition from without. BENGEL translates, "Not afraid OF any fluttering terror coming from without" (1Pe 3:13-16). So the Septuagint, Pr 3:25 uses the same Greek word, which Peter probably refers to. Anger assails men; fear, women. You need fear no man in doing what is right: not thrown into fluttering agitation by any sudden outbreak of temper on the part of your unbelieving husbands, while you do well.7. dwell—Greek, "dwelling": connected with the verb, 1Pe 2:17, "Honor all."
knowledge—Christian knowledge: appreciating the due relation of the sexes in the design of God, and acting with tenderness and forbearance accordingly: wisely: with wise consideration. them . . . giving honour to the wife—translate and punctuate the Greek rather, "dwelling according to knowledge with the female (Greek adjective, qualifying 'vessel'; not as English Version, a noun) as with the weaker vessel (see on 1Th 4:4. Both husband and wife are vessels in God's hand, and of God's making, to fulfil His gracious purposes. Both weak, the woman the weaker. The sense of his own weakness, and that she, like himself, is God's vessel and fabric, ought to lead him to act with tender and wise consideration towards her who is the weaker fabric), giving (literally, 'assigning,' 'apportioning') honor as being also (besides being man and wife) heirs together," &c.; or, as the Vatican manuscript reads, as to those who are also (besides being your wives) fellow heirs." (The reason why the man should give honor to the woman is, because God gives honor to both as fellow heirs; compare the same argument, 1Pe 3:9). He does not take into account the case of an unbelieving wife, as she might yet believe. grace of life—God's gracious gift of life (1Pe 1:4, 13). that your prayers be not hindered—by dissensions, which prevent united prayer, on which depends the blessing.