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1Pe 3:7. Ὁμοίως, in like manner) The likeness does not refer to special duties, some of which belong to the wife, and others to the husband; but to the foundation of love: thus, in like manner, ch. 1Pe 5:5.-γυῶσιν, knowledge) The master shows gentleness, ch. 1Pe 2:18; the husband γυῶσιν. Γνῶσις, which has regard to the weaker vessel, implies moderation, and produces γνώμην [judgment, kindly judiciousness, friendly advice]; respecting which word, see 1Co 7:25, note. Therefore it excludes all violence, by which the weaker are struck with terror [1Pe 3:6], especially that caused by anger. Adam furnished a remarkable example of the dominion exercised by a husband tempered with moderation, who himself gave name to his wife, and gave her the power of naming her children.-ὡς, as) It is twice used here: in the former place it refers to γνώσιν, moderation; in the other, to τιμὴν, honour. The weakness of the vessel requires moderation; the inheritance enjoins honour (which implies more).-ἀσθενεστέρῳ, to the weaker) The comparative: even the man has weakness.-σκεύει, vessel) This denotes the sex and entire disposition and temperament of woman.-τῷ γυναικείῳ) Τὸ γυναικεῖον, absolutely: that is, women.-ἀπονέμοντες τιμὴν, giving honour) This is said in accordance with the command, that women should be in subjection. Comp. ch. 1Pe 2:17.-τιμὴν, honour) viz. that of a just opinion respecting them, of kindness, and of a chaste conversation. Comp. in honour, 1Th 4:4.-συγκληρονόμοι) Others read συγκληρονόμοις:[25] but the apostle is prescribing to husbands their duties towards their wives of whatever character, even towards those who do not believe the word. Comp. 1Pe 3:1. See App. Crit. Ed. ii. on this passage.-συγκληρονόμοι, joint-heirs) Heirs together with other believers. The reason why the husband ought to show moderation towards the wife, is derived from the weakness of the wife; the reason why the husband ought to give honour to the wife, is derived from the fact, that God also gives honour to the man, as to an heir. The hope of eternal glory makes men noble-minded and mild. There is a similar argument shortly afterwards in 1Pe 3:9, Bless, inasmuch as ye are called to inherit a blessing. The nominative case, joint-heirs, elegantly corresponds with the word dwelling together with them. Husbands are said to be joint-heirs, not with their wives, but with all the faithful. Comp. συνεκλεκτὴ, elected together with you, ch. 1Pe 5:13.-ἐγκόπτεσθαι) Some few read ἐγκόπτεσθαι.[26] The Hebrew phrases in Schœttgenius agree with both the Greek words: and indeed עקר with the word ἐκκόπτεσθαι, where barrenness is treated of, through which children fail, who otherwise arise in succession to their parents through prayer: עכב and עכר with the word ἐγκόπτεσθαι, where sins which are a hindrance to prayers are treated of. This therefore is the better reading. For the apostle wishes that the prayers of husbands should not even be hindered or interrupted. But they are interrupted by intemperance and wrath, 1Co 7:5; and there is no time in which the recollection of injuries occurs to one more, than when engaged in prayer:[27] and to those who do not forgive, our heavenly Father does not forgive, although they pray.-προσευχάς, prayers) by which you gain that inheritance, and seek the salvation of your wives. Comp. note on 1Ti 2:8.
[25] Tisch. and Elzev. Rec. Text read συγκληρονόμοις, with Vulg. and Syr. and inferior MSS. The reading of B is doubtful. But the weightiest authorities, AC later Syr. and Stephens’ Rec. Text have συγκληρονόμοι: and so rightly Lachm.-E.
[26] AB read ἐγκόπτεσθαι: so Lachm.: and so Vulg. Memph. “impediantur.” None of the oldest authorities, except both Syr. Versions, support ἐκκόπτεσθαι, which is the reading of Rec. Text and Tisch.-E.
[27] It not seldom happens that, at the time when a quarrel has broken out among friends, neighbours, colleagues, and the learned, so as to take possession of the mind day and night, prayer ceases altogether.-V. g.