In this episode of the Mutuality Matters podcast from CBE International, hosts Mimi and Charel speak with Dr. Jeannine Brown who discusses the pressing need to interpret the Biblical text of 1 Peter 3:1–7 within its first-century Greco-Roman context. Dr. Brown emphasizes the importance of understanding the cultural and historical background behind the passages on submission, particularly 1 Peter 3:1–7. She explores how Peter's household codes provide agency to often marginalized groups like wives and slaves, contrary to the hierarchical norms of the time. The conversation underscores the relevance today of recognizing and respecting context while interpreting Biblical texts—an essential factor for both scholars and modern readers. 

00:00 Introduction to Mutuality Matters 

00:02 Exploring the Context of Submission in 1 Peter 

00:49 Welcome and Introductions 

01:33 Reading and Analyzing 1 Peter 3:1-7 

02:57 Cultural Background and Interpretation 

03:37 Household Codes in the Greco-Roman World 

07:24 Missional Moments and Divided Households 

08:20 Challenges for Christian Wives in the First Century 

10:03 Slavery and Moral Agency in 1 Peter 

11:28 Understanding Peter's Use of Household Codes 

16:50 Modern Interpretations and Misconceptions 

27:46 The Role of Headings in Biblical Interpretation 

30:15 Instructions for Husbands in 1 Peter 3:7 

36:30 Exploring Social and Physical Vulnerability 

37:19 Interpreting 'Weaker Vessel' in Context 

38:02 Challenging Traditional Views on Gender Roles 

40:18 Co-Heirs and Inheritance in Early Christianity 

41:50 Family Metaphors in 1 Peter 

43:37 Egalitarian Impulses in the New Testament 

45:28 Household Codes and Their Implications 

50:08 Suffering for Good and Loyalty to Jesus 

52:47 Translation Challenges and Responsibilities 

58:01 Applying 1 Peter in Modern Contexts 

01:04:03 Conclusion and Further Resources 

Guest Bio: Dr. Jeannine Brown  

Jeannine Brown is professor of New Testament at Bethel Seminary and Program Director of Bethel Seminary’s Online programs. Jeannine received in MA from Bethel Seminary, Saint Paul, MN. and her PhD from Luther seminary, Saint Paul, MN. Dr. Brown has taught at Bethel Seminary for over 20 years. She teaches in the areas of New Testament, Greek, hermeneutics, and integration. 

Dr. Brown has focused much of her research and writing on the Gospels, hermeneutics, and interdisciplinary integration. In addition to a book on biblical hermeneutics (Scripture as Communication, now in second edition) and two books on integration, she has published three commentaries on Matthew's Gospel and one on Philippians (Tyndale NT series). She is a member of the NIV translation team and is an editor for the NIV Study Bible, revised edition (2020). Her current writing projects include a commentary 1 Peter (NICNT) and book on themes in 1 Peter. Jeannine’s other published works include: Scripture as Communication (2021, 2007); The Gospels as Stories (2020); Relational Integration of Psychology and Christian Theology (2018); Becoming Whole and Holy: An Integrative Conversation about Christian Formation (2011); Embedded Genres in the New Testament: Understanding Their Impact for Interpretation and three commentaries on the Gospel of Matthew (2018, 2015, 2012). Jeannine Brown co-edited the second edition of Jesus and the Gospels (2013). She has published numerous journal articles and book essays on the Gospels of Matthew and John, 1 Peter, and topics of hermeneutics. Some of these have been published in Journal of Biblical Literature, New Testament Studies, Catholic Biblical Quarterly, and Horizons in Biblical Theology. Jeannine thoroughly enjoys teaching in churches and ministries on the topics of Bible interpretation and the New Testament. She is married to Tim Brown, singer-songwriter, and has two adult daughters. 

Story Notes 

Today’s podcast focused on 1 Pet 3:1–7. In the NIV it reads: 

"Wives, in the same way submit yourselves to your own husbands so that, if any of them do not believe the word, they may be won over without words by the behavior of their wives, when they see the purity and reverence of your lives. Your beauty should not come from outward adornment, such as elaborate hairstyles and the wearing of gold jewelry or fine clothes. Rather, it should be that of your inner self, the unfading beauty of a gentle and quiet spirit, which is of great worth in God’s sight. For this is the way the holy women of the past who put their hope in God used to adorn themselves. They submitted themselves to their own husbands, like Sarah, who obeyed Abraham and called him her lord. You are her daughters if you do what is right and do not give way to fear. Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers."

Exploring the cultural background, Jeannine suggests that Peter is calling Christians to display behaviors that reflect Christ even as male dominance was a given. Jeannine explained that in the first century, Roman interest in well-organized households should mirror a well-organized Rome. Roman citizens were to live harmoniously within a well-organized Roman household. Where the passage makes a surprising move is in the call for husbands to have empathy for their wives with a consequence: that God will hear their prayers. Further Christian wives should view themselves beyond the cultural standard of female beauty. As the passage states: it’s not the adorning of women’s outer selves but their inner lives of faith in God. Doing right, and with faith that does not give into fear given God is ultimately in control. This passage is countercultural in its emphasis on Christian faith and the development of a peaceful inner life both of which acknowledge God’s supremacy versus that of emperor’s.  

This passage calls both husbands and wives to do what is right: to be brave, to have faith in God who rules over all of Rome’s emperors, verse 7, to live within a culture with very differing values that offend Christian moral life. In this passage there is a tension in negotiating life lived in a culture at odds with Christian values, supremely concerning the divinity Jesus, or that of an emperor. While Jesus died on a Roman cross, even so, the passage evokes faith and courage in Christian households. The passage is helpful to missionaries in similar circumstances. How to live with courage and faith, elevating the gospel with behavior more often than words in a culture that exploited slaves and women.  

Turning to 1 Peter 3:7 that reads: 

"Husbands, in the same way be considerate as you live with your wives, and treat them with respect as the weaker partner and as heirs with you of the gracious gift of life, so that nothing will hinder your prayers."  

The Petrine texts lean into sibling language, especially that of children, which overall is very egalitarian in the cultural context of first century. Further, the language of “father” was not very much present in NT as it was in 1st century non-Christian texts. God’s children in Christ were to face each other in humility and this very egalitarian impulse in relating to one another. God is father, but in Christ we’re all siblings. Women and men are co-heirs is throughout NT. Leadership structure are notes but not ones in the NT.  

The whole Petrine text is a significant challenge to the top-down rule from emperor as God down throughout the household structure which was central. Given what Peter is doing with family metaphors—of believers as children / siblings who are to love earnestly as family love each other, and as the elders are a group too much have wisdom but must lead by example. These impulses, leader on top, and wife below: this does simplify decisions, but this is not the texture of Peter. As he thinks of his context, and the household code, it is not a prescription but a triage—a pathway for healing top-down leadership. It’s what Christians do in an emergency. Emergency advice to the Christian community so it can survive. It’s about survival for the most vulnerable. The thrust of text is a call to attentiveness to the most vulnerable. In light of Tom Holland’s book—Dominion: How the Christian Revolution Remade the World—in brutal detail reveals the cruelty of Rome. In thinking of our next, the advice is that even if you suffer for doing good, you are blessed. And take comfort in that truth and knowledge that even those who slanders you, remain loyal to Christ, if you suffer as Jesus did, you will also share in his glory. 

In fascinating detail, Jeannine describes the history of Bible translation and the canonical review that follows. For the NIV team, on which she contributes, their voting policy requires a 75% majority in approving translation choices. Thus, the team must make a compelling case to change something, so for 1 Peter, and the NT generally, it’s always wise to examine and read many translations to see differences.  

In considering the backdrop in which the text arises, submission is not a new requirement. What is new for this culture is to ask that all behavior must be Christ-like. While believers are clearly frightened by opposition to Christian faith, the text calls them to act in ways that others will recognize their soul-allegiance to Christ. Win others over to Christ not out of fear but confident behavior that imitates Christ’s live. Jeannine recommends entering the text with a disciplined imagination that brings implications of texts to life then and now. Idolatry is key issue underlining the concerns in this text which encourages faith and living life not with words but by example.  

Jeannine points listeners to the following resources: 

Jeannie will resume this conversation in subsequent episodes of Women and Worlds: Exploring the Difficult Passages. 

Disclaimer 

The opinions expressed in CBE’s Mutuality Matters’ podcast are those of its hosts or guests and do not purport to reflect the opinions or views of CBE International or its members or chapters worldwide. The designations employed in this podcast and the presentation of content therein do not imply the expression of any opinion whatsoever on the part of CBE concerning the legal status of any country, area or territory or of its authorities, or concerning the delimitation of its frontiers.