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WINNING UNBELIEVING HUSBANDS to CHRIST (1 PET. 3:Lb-4)*

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WINNING UNBELIEVING HUSBANDS to CHRIST (1 PET. 3:Lb-4)* BIBLIOTHECA SACRA 153 (ApriKJune 1996) 199-211 WINNING UNBELIEVING HUSBANDS TO CHRIST (1 PET. 3:lb-4)* James R. Slaughter A ^L ^^n important component of the argument of 1 Peter involves the extent of the submission of Christian wives to their husbands. The argument of the book can be stated as follows: "When believers encounter unfair circumstances, they should reflect a spirit of deference in all relationships as they follow Christ's example and anticipate future glory." In 1 Peter 3:lb-4 Peter applied this argument specifically to wives by exhorting them to submit to their husbands regardless of their husbands' spiritual condition. The way Peter phrased his instructions to these wives indicates that most of them were married to Chris­ tians.1 Leighton assumes that a believing wife will cheerfully re­ spect a believing husband,2 but such may not always be the case. Even believing husbands are capable of unloving behavior and unreasonable requests, and submitting to husbands such as this can be painfully difficult. However, marriage between two believers is not Peter's fo­ cus. Emphasizing deference toward those who treat them un­ fairly, Peter addressed the severest relationship for a wife, James R Slaughter is Professor of Christian Education, Dallas Theological Semi­ nary, Dallas, Texas *This is article two in the three-part series "Instructions to Christians Wives in 1 Peter 3 1-6 " 1 The Greek text implies that most of the wives in Peter's audience had believing husbands The phrase και el ("even if) suggests unbelieving husbands would be unexpected or at least less common than believing husbands ¿ Robert Leighton, Commentary on First Peter (London Keble and Taylor, 1701, reprint, Grand Rapids Kregel, 1978), 248 200 BIBLIOTHECA SACRA / April-June 1996 namely, marriage to an unbelieving husband. A wife is to submit to her husband even if he is "disobedient to the word" (και el τινβς άπβιθουσιν τω λόγω). Vaughn and Lea comment that "disobedi- ent" (άπβιβής), a strong word, implies open and active hostility to the gospel.3 Though the word means "unpersuaded," in Christian literature it always refers to disobedience toward God or His or­ dinances.4 Since the ultimate form of disobedience is refusal to believe the gospel, άπβίθής often means "to disbelieve, to be an un­ believer." This is its meaning in 1 Peter 3:1.5 Such a condition establishes the likelihood of an extremely trying, difficult mar­ riage for some of the women in Peter's audience. Swindoll ex­ plains the situation in this way: "I'm confident some of you wives are thinking, 'Sure, I will be glad to live like that as long as I have the right kind of husband.' But these verses were written es­ pecially to the wife who has the wrong kind of husband."6 Balch contends that in this passage the husband's disobedi­ ence includes "more than passive disbelief. Some husbands were almost certainly among those actively . slandering the Chris­ tians,"7 for a wife in this social context was expected to follow the religion of her husband. Not to do so constituted highly insubor­ dinate behavior on a wife's part in the eyes of her neighbors, and Christian wives of pagan husbands were viewed in this light.8 Religion played an important part in the marriage ceremony in the Roman era. When the procession reached the husband's house, custom de­ manded that the wife should anoint the doorposts with fat or oil. Then the husband lifted her over the threshold, for it would have been a bad omen if she had touched it. Inside, she was re­ ceived by him into common possession of fire and water: together with him she lit the new hearth-fire, and she was then sprinkled with water. She was thereby admitted to share the domestic and religious life of her husband. ** Curtis Vaughn and Thomas D Lea, 1 & 2 Peter, Jude, Bible Study Commentary (Grand Rapids Zondervan, 1988), 72 4 Walter Bauer, William F Arndt, and F Wilbur Gingrich, A Greek-English Lex­ icon of the New Testament and Other Early Christian Literature, 2d ed , rev F Wilbur Gingrich and Frederick W Danker (Chicago University of Chicago Press, 1973), 82 ^ Ibid Cf Bo Reicke, The Epistles of James, Peter, and Jude, Anchor Bible (Garden City, NY Doubleday, 1964), 101 " Charles Swindoll, Strike the Original Match (Portland, OR Multnomah, 1980), 44 ' David Balch, Let Wives Be Submissive The Domestic Code in 1 Peter (Chico, CA Scholars, 1981), 99 Ibid, 240-46 Winning Unbelieving Husbands to Christ (1 Pet. 3:1 b-4) 201 The consummation of the marriage, which now followed, was governed by certain sacred customs The pronuba had already pre­ pared the marriage-bed and given the bride all necessary instruc­ tion The bride herself now prayed to Juno Virginensis and to Cincia, the goddess to whom the loosening of the girdle was con­ secrated The husband loosened his wife's girdle, and she sat down (probably naked) on the phallus of a god of fertility, named Mutunus Tutunus The sexual intercourse of the newly mar­ ried couple was superintended by a series of deities, whose names show that they represented the various moments of the sexual act On the day after the marriage, the bride received her rela­ tives and made her first sacrifice to the gods of her new home 9 The spreading of tradition from the city of Rome to the provinces included the "steady seepage of values from polis to vil­ lage "10 Christianity came into direct conflict with this decline of values The disruption of households due to a replacement of fam­ ily loyalties was not uncommon,11 and this was especially true of religious observances Speaking of families in the Roman Em­ pire, Meeks writes, "Feelings and attitudes [of kinship] could be expressed in various ways, including common religious prac­ tices It was ordinarily assumed that the subordinate members of the household would share the rehgion(s) of the master "12 Plutarch reflected the sentiment of his day regarding the wife's responsibility to honor her husband's religious preferences A wife ought not to make friends on her own, but to enjoy her husband's friends in common with him The gods are the first and most important friends Wherefore it is becoming for a wife to worship and to know only the gods that her husband believes in, and to shut the front door tight upon all queer and outlandish superstitions 13 When a wife was converted to Christ and rejected her hus­ band's gods and religious observances, she became vulnerable to sharp criticism and harsh treatment from him 14 No doubt some if not all of these pagan husbands would have been harsh and un- 9 Otto Kiefer, Sexual Life in Ancient Rome (New York Barnes and Noble, 1953) 20 21 10 Wayne A Meeks, The Moral World of the First Christians (Philadelphia Westminster, 1986), 39 11 Ibid 129 -^ Wayne A Meeks The First Urban Christians (New Haven, CT Yale Univer sity Press, 1983) 30 ^ Plutarch, Advice to Bride and Groom 19 14 Stephen Β Clark, Man and Woman in Christ (Ann Arbor MI Servant, 1980), 90 202 BIBLIOTHECA SACRA / April-June 1996 kind to their Christian wives 15 Tertulhan mentioned several difficulties Christian wives of unbelieving husbands may have encountered If a station is to be made, her husband will arrange to meet her at the baths, if fasts are to be kept, her husband will be giving a feast the same day, if she has to go out, never will family business be more hindering, for who would allow his wife to go round the town to other people's houses and especially to all the poorer cot tages for the sake of visiting the brethren? Who would willingly let her be taken from his side for meetings at night, if it should be her duty7 Who in short would put up with her absence all night at the Easter solemnities without misgivings7 Who would let her creep into a prison to kiss a martyr's chains or indeed to meet any one of the brethren for the kiss?16 Such a situation would create quite an awkwardness in the relationship between a husband and a wife What should her atti­ tude be toward a husband who rejected the gospel message, who set himself against Christ and against the church, who might have chided, demeaned, antagonized, and intimidated her because of her Christian faith? Reicke concludes, "According to ν la, it is necessary [even] in such instances for a Christian wife to be sub­ missive to her husband "17 Steele and Ryrie observe, "Even if her husband is not obedient to God she is to obey him Her submis­ sion and obedience display a confident trust in God to work through constituted authority, even when the person holding that authority is out of step with God's Word "18 Peter said a Christian wife is to place herself voluntarily un­ der her husband's authority not only if he is committed to Christ, but even if he maintains an antagonistic posture toward Christ and toward her for her faith In this exercise of submission she would be fulfilling her commitment to honor her husband in the human institution of marriage (2 13-17), and would be following the example of Christ who demonstrated this ideal by His own deference to authorities who treated Him unfairly (2 21-25) THE LIMITS OF A HUSBAND'S AUTHORITY In most cases Christians are to obey those whom God places in authority over them (Rom 13 1-7, Eph 5 22-6 9, 1 Pet 2 13-3 6) 15 Wayne Grudem 1 Peter Tyndale New Testament Commentaries (Grand Rapids Eerdmans 1988) 138 16 Tertulhan Ad Uxorem 2 5 2 Reicke The Epistle? of James Peter and Jude 101 18 Paul E Steele and Charles C Ryrie Meant to Last (Wheaton IL Victor 1983) 32 33 Winning Unbelieving Husbands to Christ (1 Pet.
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