1 Peter 3:6

ὡς … καλοῦσα. The only evidence that can be adduced from the O.T. narrative is Sarah laughed within herself and said … “but my lord is old ” (Genesis 18:12). The phrase, if pressed, implies a nominal subjection as of a slave to her lord, but the context at any rate excludes any hope in God. Philo, who starts with the assumption that Sarah is Virtue, evades the difficulty; her laughter was the expression of her joy, she denied it for fear of usurping God's prerogative of laughter (de Abr., ii. p. 30 M). The Rabbinic commentaries dwell upon the title accorded to Abraham and draw the same inference as Peter; but there are also traces of a tendency to exalt Sarah “the princess” as superior to her husband in the gift of prophecy, which St. Peter may wish to correct (as St. James corrects the exaggerated respect paid to Elijah, James 5:17). ἧς … τέκνα. Christian women became children of Sarah who is Virtue or Wisdom: (Philo) just as men became children of Abraham. But the fact that they were Christians is still in the background; the essential point is that they must do the works traditionally ascribed to Sarah (cf. Romans 4.; John 8.) and so justify their technical parentage, whether natural or acquired. Oec. compares Isaiah 41:2, Sarah your mother. ἀγαθοποιοῦσαι the present participle emphasises the need for continuance of the behaviour appropriate to children of Sarah. μὴ … πτόησιν, from Proverbs 3:25, LXX. Peter regards Sarah's falsehood (Gen. l.c.) as the yielding to a sudden terror for which she was rebuked by God. Fearlessness then is part of the character which is set before them for imitation and it is the result of obedience to the voice of Wisdom. Rabbinic exegesis as sociates the ideas of ornament with the promised child and that of peace between husband and wife with the whole incident.