But let it be... — The connection of the clauses is somewhat difficult, but is made more so by our translation of 1 Peter 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. Paul’s expression, “the new man” (Ephesians 4:24), but simply the inner self, the true self — i.e., the genuine moral character. It is more like St. Paul’s phrase, “the inward man,” and may, perhaps, have been adapted from, it. (Comp. Romans 7:22; 2 Corinthians 4:16; Ephesians 3:16.) According to his custom, St. Peter explains by adding the genitive, “of the heart.” (Comp. 1 Peter 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 1 Peter 1:18, he spoke of “silver and gold” as “perishable.” The same kind of phrase is used by St. Paul in 1 Timothy 6:17, “trust in the uncertainty of riches” — i.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 Pharisee’s heart (Matthew 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 ornamentation — elaborate processes, and costly, but perishable, decorations — but let it be a matter of the heart, the character, the true self, manifesting itself in a constant tone of unassuming and imperturbable sweetness — an 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 Luke 9:55 (perhaps), 1 Corinthians 4:21; Galatians 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. Peter’s favourite mode of speech noticed on 1 Peter 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.