The Babylonian Talmud has several references in this regard. First, in b. Baba Mezi'a (Folio 59a) we read the following with regard to instigating conflict with ones wife -
R. Hanina, son of R. Idi, said: What is meant by the verse, Ye shall not wrong one another [עֲמִית֔וֹ] (Lev 25:17)? — Wrong not a people that is with you in learning and good deeds.
Rab said: One should always be heedful of wronging his wife, for since her tears are frequent; she is quickly hurt.
Second, the husband is to cherish his wife in order to maintain domestic tranquility according to b. Yevamoth (Folio 62b). The
notes in gray boxes come from dTorah.com, and [notes in brackets] are my own -
R'Tanhum stated in the name of R'Hanilai: Any man who has no wife lives without joy, without blessing, and without goodness, without joy' - for it is written.
And thou shalt rejoice, thou and thy house
(= wife [Yoma 2a]). 'Without blessing', for it is written, To cause a blessing to rest on thy house
(Ezek 44:30). 'Without goodness', for it is written, I is not good that the man should be alone
In the West
(Palestine) it was stated
(concerning the unmarried man): Without Torah and without a [protecting] wall.'
'Without Torah' - for it is written.
Is it that I have no help
(= wife) in me, and that sound wisdom
(= Torah) is driven quite from me
(Job 6:13)? 'Without a [protecting] wall', for it is written, 'A woman shall encompass a man'
Raba B'Ulla said
(concerning the unmarried man): Without peace, for it is written, And thou shalt know that thy tent
(= wife) is in peace; and thou shalt visit ["ופקדת" = conjugal relations] thy habitation [= wife] and shalt miss nothing
R'Joshua B'Levi said: Whosoever knows his wife to be a God-fearing woman and does not duly visit her ["לפקוד" = conjugal relations] is called a sinner; for it is said, And thou shalt know that thy tent is in peace, etc.
R'Joshua B'Levi further stated: It is a man's duty to pay a visit to his wife when he starts on a journey; it is said, And thou shalt know that thy tent
(= wife) is in peace, etc.
The final sentence (above) repeated the previous sentence, but left out the reference that the wife be someone "God-fearing" in order to receive cherished treatment from her husband.
Finally, it is ironic that many references in this passage from Talmud come from the Book of Job, whose wife had once advised him "to curse God and die" (Job 2:9), and yet the commands here in Talmud are upon the husband to cherish his wife notwithstanding.
In summary, these passages seem to indicate that the husband take the initiative for maintaining domestic tranquility notwithstanding that the wife may not be "God-fearing."