Biblia

Exegetical and Hermeneutical Commentary of 1 Peter 3:8

Exegetical and Hermeneutical Commentary of 1 Peter 3:8

Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

8. Finally, be ye all of one mind ] From the two special relations which were the groundwork of social life, the Apostle passes to wider and more general precepts. The adjective for “of one mind” (not found elsewhere in the New Testament) implies, like the corresponding verb in Rom 12:16; Rom 15:5, and elsewhere, unity of aim and purpose. That for “having compassion one of another” (this also used only by St Peter in the New Testament) exactly answers, as describing the temper that rejoices with those that rejoice and weeps with them that weep, to our word sympathizing.

love as brethren ] Here also we have an adjective peculiar to St Peter. The corresponding substantive has met us in ch. 1Pe 1:22. It may mean either what the English version gives, or “lovers of the brethren.” On the whole the latter meaning seems preferable.

pitiful ] The history of the word, literally meaning “good-hearted,” affords an interesting illustration of the influence of Christian thought. It was used by Greek writers, especially Greek medical writers, such as Hippocrates (p. 89 c), to describe what we should call the sanguine or courageous temperament. By St Peter and St Paul (Eph 4:32), it is used, as the context in each case shews, for the emotional temper which shews itself in pity and affection.

be courteous ] The MSS. present two readings, one of which, “courteous” or better, perhaps, friendly, is a fair rendering, and the other a word not found elsewhere, but meaning “lowly” or “humble,” and corresponding to the noun “humility” in Act 20:19; Php 2:3 ; 1Pe 5:5.

Fuente: The Cambridge Bible for Schools and Colleges

Finally – As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, 1Pe 2:13-25; 1Pe 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.

Be ye all of one mind – See the notes at Rom 12:16. The word used here ( homophron) does not elsewhere occur in the New Testament. It means, of the same mind; like-minded; and the object is to secure harmony in their views and feelings.

Having compassion one of another – Sympathizing, ( sumpatheis;) entering into one anothers feelings, and evincing a regard for each others welfare. See the notes at Rom 12:15. Compare 1Co 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at 1Co 12:26.

Love as brethren – Margin, loving to the; that is, the brethren. The Greek word ( philadelphos) does not elsewhere occur in the New Testament. It means loving ones brethren; that is, loving each other as Christian brethren – Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.

Be pitiful – The word used here ( eusplangchnos) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered tender-hearted. See the notes at that verse.

Be courteous – This word also (philophron) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous. Later editions of the New Testament, instead of this, read ( tapeinophrones) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of friendliness is the one that prevails; in the other, that of humility. Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.

Fuente: Albert Barnes’ Notes on the Bible

1Pe 3:8-9

Finally, be ye all of one mind.

Christian unity


I.
What unity is.

1. It is a mutual agreement.

2. It is a mutual care of the common interest. If there be ever so much agreement in opinion and judgment, yet if the interests are divided it is not unity.

3. The terms of union and all the means of it must be lawful. Otherwise it is not unity, but conspiracy.


II.
The advantages of unity.

1. It is the safety of all societies.

2. Unity best serves the purposes of religion. I need not say that dissensions destroy the beauty and charity of religion, that thereby God is dishonoured.

3. It is the perfection of all political virtues, and for the most part of the Christian virtues also. Good government, wholesome laws, mutual security, arts and sciences, trade and commerce, are all the children of union. And as unity is the perfection of political, so it is for the most part of Christian virtues also. The apostle tells us that love is the fulfilling of the law (Rom 13:10). And then for these other Christian virtues, peace, humility, forgiveness, patience, contentment, charity, these do all as naturally flow from unity as a stream does from its fountain.


III.
The relation that is between unity and charity. I cannot express this better than in St. Augustines similitude. If there be a thorn in the foot, the back bends, the eyes search, the hands are ready, and all parts are quick and active to relieve the member that is grieved. And this is the just resemblance of that charity that arises from unity. The whole body feels the smart and needs of a suffering member.


IV.
Some considerations that may engage us to the love and practice of unity and charity.

1. The practice of these virtues recommends our religion to the world; that is, it gives people occasion to respect it, and speak well of it, and the least of it is that it gives them no just occasion to speak ill of it.

2. The practice of these virtues makes us like God.

3. It is the state of heaven. Unity and charity are immortal graces; they live at Gods right hand, and are part of the employment and the happiness of the other world. (Thos. Wagstaffe.)

Unity between Christian people


I.
Wherein does unity between Christian people consist? Leighton suggests that St. Peter here describes five graces, of which love is the root or stalk, having two on either side: on the one side, like mindedness and compassionateness, on the other side, tender-heartedness and humble-mindedness.


II.
How is unity between Christian people manifested?


III.
What is the method for attaining this unity?

1. There is a direction as to detail of speech. Refrain from-

(1) The malicious.

(2) The false.

2. There is a deep and wide precept applying to the whole of life.


IV.
What are the motives for being all and doing all that will insure this unity.

1. The Christian man is called to inherit blessing.

2. The cultivation of the spirit that promoted social unity ensures the summon bonum of the individual life.

3. Relationship to God is the great determining condition and motive in all that leads to true Christian unity.

(1) God knows what we are doing.

(2) God cares for what we are doing. (U. R. Thomas.)

Christian unity

Not that he would have these Jews to be of one mind with the idolatrous and profane Gentiles amongst whom they lived; but that, being believing Jews, they would all agree together in the matters of faith and religion of Christ, that they would all embrace the Lord Jesus, the only Foundation; and that some only should not look for salvation by Him, some by the law, and some by both, but that all should seek unto Him alone. And as they were thus to agree in matters of faith, so also in their civil affairs, avoiding contention and strife. (John Rogers.)

Avoiding divisions

Beware of two extremes that often cause divisions.

1. Captivity to custom.

2. Affectation of novelty. (Abp. Leighton.)

The social ideal

All of one mind, cemented into a holy unity by a common sympathy. Ministering to the saints. Pitiful to the weak, erring, and poor. Courteous to equals. Calm and forgiving under abuse and injury. Seeking peace. Living under the smile of God. Where in all the world can we discover such a community of Christians? It were a fair vision, worth going far to see, An oasis in the desert. A snatch of celestial harmony amid the jarring discords of human selfishness. The New Jerusalem descending from God out of heaven. Yet nothing less than this is the Christian ideal, as it is also that which our Lord died to secure. And it would well become us, if, without waiting for others, each one would adopt the injunctions of these verses as the binding rule of daily life. This would be our worthiest contribution to the convincing of the world, and to the coming of the kingdom of our Lord. And it would spread. And does not the apostles use of the word finally teach us that all Christian doctrine is intended to lead up to and inaugurate that life of love, the bold outlines of which are sketched in these words? (F. B. Meyer, B. A.)

Oneness of mind

This oneness of mind does not demand the monotony of similarity, but unity in variety. Not the oneness of a hop pole, or of a pile of hop poles; but of the plant which, with tendril, leaf, and fruit, rears itself aloft in the summer air. Not the oneness of a brick, or of a pile of bricks; but of the house, in which so many different materials and contrivances combine to shelter human life. Not the oneness of a child; but of a family of children who differ in age, character, temperament, and chosen pursuits, but are one in love and tender sympathy. (F. B. Meyer, B. A.)

Having compassion one of another.

Sympathy

We have got into a strange way of thinking about that word compassion. It seems to imply a sense of superiority in the person who experiences the emotion for which it stands. We talk about sympathising with people in misfortune; but how do we set about it? I ant afraid the usual way is to go to some one in distress and say something like this: You poor thing; I am so sorry for you. And then, if it is a kind of distress that appeals to our superior power for help, we give a little alms, or we do some little act of kindness before we go away, and dismiss the subject from our thoughts. But if it is grief that excites our sympathy, we too often make matters worse by offering consolations in which we do not half believe, such as saying it is all for the best, or time will wear it out. It is easy enough to say that other peoples misfortunes are all for the best. But is it always true? Should we like to be told so in a case of our own? Everything that happens is for the best in the wise counsels of our Father in heaven. But it is for us to turn it to the best account. The true sympathy is to enter into the feeling ones self, and share it with the one to whom it properly belongs. And if we believe in the structure of Christs body, of which we call ourselves members, we must know that what belongs to one belongs to all-And whether one member suffer, all the members suffer with it, etc. The sympathy suggested by St. Peters word is a comprehensive feeling. It is not limited to any one kind of experience, such as grief or pain. It must diffuse itself throughout the whole capacity of loving hearts. Let it once but take possession of us all and see how all jangling discords will subside before its gentle touch. There will be no more room for envy, hatred, and malice, and all uncharitableness. Let us seek this precious stream of harmony at the fountainhead. Let the love of Christ constrain us to be of one heart and one soul. And now, as to the thoroughness of this sympathy, it must be a partaking of the results of every impression made upon each other. There is nothing truer than the common saying that habit is a sort of second nature, and we all know that we have it in our power to contract very much such habits as we wish. This fact is at the bottom of all our plans for bringing up our children, that is to say, if we try to bring them up after any sensible plan at all. Some of us are naturally more disposed to personal affection than others. And these take more kindly, as the saying is, to the exercise of a general sympathy with humanity at large. It is well for such persons if they do not rest satisfied with the emotion alone and pride themselves on being holier than their hard-hearted brethren. But the fact of being less disposed to feel for other people is no excuse for not trying to do it. We may cultivate it like any other habit, only far more effectually by the grace of God, till it almost seems natural to us to have compassion one of another. I remember urging this once upon a man, hard and unloving by nature, who had trouble in his family, and his answer struck me very forcibly. I see, he said, you want me to force sympathy in a hot bed. And that is just one of the ways in which it may be done, and as a tender plant it will repay the greatest care. But, perhaps, all this while, you have no very clear idea what I mean by sympathy. It seems to me that it is another way of expressing a very common idea-that of doing as you would be done by. It is the putting of ones self into the person of another-so far as it is possible or right to do so. That is to say, so far as it comes within our province as brethren, members of the same family of God-nay, more than that, of the same body of Christ-to care for each others concerns. Think of it when your friends are cross and you are tempted to answer them back-think of it when they are tired and you would worry them into your activity, or when they are cheerful and eager for some enjoyment and you would depress them with your selfish cares. Think of it again when you are judging of other peoples conduct under trials to which you have never been exposed, and when words of thoughtless censure or bitter scorn are welling to your lips. (H. C. Atwool, M. D.)

Christlike compassion

A good many years ago there lay in the streets of Richmond a man dead drunk, his face exposed to the blistering noonday sun. A Christian woman passed along, looked at him, and said, Poor fellow! She took her handkerchief and spread it over his face, and passed on. The man roused himself up from his debauch, and began to look at the handkerchief, and lo! on it was the name of a highly respectable Christian woman of the city of Richmond. He went to her, he thanked her for her kindness, and that one little deed saved him for this life, and saved him for the life that is to come. He was afterwards Attorney-General of the United States; but higher than all, he became the consecrated disciple of Jesus Christ. (T. De Witt Talmage.)

Love as brethren.

Brotherly love


I.
Some qualities of brotherly love.

1. It is a peculiar and Divine principle.

2. It is comprehensive and universal.

3. It should be sincere and fervent.

4. It must be constant and permanent.


II.
The way in which it should be manifested.

1. It will produce unanimity.

2. It will lead to the exercise of compassion and sympathy.

3. It will be regulated by Christian courtesy.

4. It should be manifested by Christians in their uniting in social exercises of devotion, and in the public worship of God. (Essex Remembrancer.)

Pity

Notwithstanding the many clear marks of wisdom and goodness which are found in creation, it must be confessed that the present world abounds with misery. How few can be found whose welfare is not more or less dependent on the will or humour of others; considering how much easier it is to injure than to promote human happiness, who can believe that the common Parent of all would have so little tenderness for His offspring as to leave them in a world thus constituted, without some better defence and stronger security than that of reason. But observe how admirably both the accidental and the necessary defects of reason are supplied by the active, uniform, instinctive principle of pity. For by giving to all men this principle, and placing them in a state of mutual dependency, God hath plainly constituted them the guardians of each others welfare. This tender affection is accordingly found so essential an ingredient in the composition of our nature, that the absence of it is termed inhumanity-a word which carries with it the deepest infamy. For it marks the outrage which nature suffers before it can take place. Interest or passion may put men upon acts of cruelty, and these acts by degrees may be formed into habits. And it were well if certain nations, among the most civilised in other respects, were more sensible of this danger. Nor is it any excuse to say that, for the safety of society, actions must be punished with severity. For though all this be true, yet is anyone so much a member of the community as to forget that he is a man? Or does sound policy require that the celestial justice should be transformed into an infernal fury, and employed in a Christian country in torturing malefactors by arts and inventions which are truly diabolical? As errors and corruptions in religion and government may account for these instances of national cruelty, so those of education may generate in particulars the same barbarous spirit. The veriest caviller must admit, unless he is stout enough to combat conviction, that benevolence and pity are qualities as proper to the whole species as modesty and chastity are peculiar to the one half of it. When God was pleased to place us in this state of trial, to render it the more supportable He gave men social and benevolent affections. And when He is pleased to admonish them by the mouth of His inspired apostle to be pitiful or compassionate, it is only referring them to those very feelings with which He has impressed, to those very faculties with which He has endowed them. (J. Mainwrigg, B. D.)

Be courteous.

Christian courtesy

The apostles are not only careful to lay the foundation, but to build up. How comprehensive this whole verse, Cherish fervent charity, and discover it in acts of pity or courtesy, according to circumstances. By courtesy we are to understand a considerate regard to the feelings and accommodations of others, resulting from a principle of Divine love, and discovering itself by a corresponding behaviour in all the various circumstances of our ordinary intercourse with mankind.


I.
Simplicity and Godly sincerity. The courtesy of the world is an imposing form, a delusive shadow, an artificial mode or fashion which persons acquire under the discipline of their dancing master.


II.
Disinterestedness. The courtesy of the world is selfishness disguised.


III.
Uniformity. The courtesy of the carnal mind is a sickly, humorsome, capricious thing, altogether incapable of persevering exertion.


IV.
It is invariably associated with humility. In honour preferring one another. The men of the world do this in appearance. It is not the habit which properly belongs to them; it is the costume of a better country than that which claims them for its own; a foreign dress, which, like the traveller in his journey, they find it convenient to assume; a mere cloak worn in public to cover the deformity of their natural disposition. The courtesy of those who follow Jesus is the unaffected expression of a poor and contrite spirit.


V.
To this may be added vigilance. It watches for opportunities of exertion, yet is not troublesome-not officious. It originates in a certain kindness of heart which may be called the wakefulness of love. Lessons:

1. Courtesy is a duty of more than human obligation. A breach of good manners is therefore not merely a departure from an arbitrary rule imposed by the fashion of the world, but a breach of charity. It is a violation of the law of love.

2. Courtesy to man is perfectly consistent with faithfulness to God. A good soldier of Jesus Christ must bear his testimony against sin; but our subject prescribes the manner only of so doing.

3. Man cannot practice Christian courtesy till he has renounced the world; for the world is not the school in which true politeness can be acquired. To be kind to the evil and to the unthankful is a lesson of heavenly wisdom. (J. Summerfield, M. A.)

Minor morals

When the writer was a boy, there was in his neighbourhood a stable where a troublesome horse was kept. This horse had a most inveterate habit of kicking. His owner, however, took care always to explain that though his horse was a furious kicker, it did not mean anything. Poor consolation certainly to anybody who received a kick-that the horse had no particular ill-will to him! It was just a way it had! Since we grew up to manhood, we have discovered that the quadruped in question was the type of many bipeds. Some Christians have a genial disposition which falls like sunshine on all around them. Such a man was Wilberforce; we wish there were more of this class-Gentle unto all men, apt to teach; patient. He is a good man at bottom, but has a troublesome temper, is a character which has many representatives in the Church. And for such the apology is usually made that it is just their way! Their way, forsooth! and is that all that grace is doing in them? There is certainly much to annoy in this world of ours. We are engaged, for instance, in some matter of business which requires concentration of thought, when we are interrupted by a visitor whose errand is of the most commonplace description. We feel a rising irritation at the unreasonable intrusion, but the text, Be pitiful, be courteous, forces us into complacency, and we are the better for the lesson. Or we are enjoying that very pleasant thing, a busy leisure, say on some quiet Saturday evening, when some acquaintance for whom we have no particular esteem looks in, just to pass an hour or two, knowing that we were not likely to be engaged. This is a little provoking, no doubt, and we are apt to give our visitor a very cold shake of the hand, till, Be pitiful, be courteous, sounds in our conscience, and we perhaps discover at the close of the evening that we have had a valuable opportunity both for giving and getting advice. Did either of those visitors intend to annoy us? No, by no means. The inconvenience in both cases arose from ourselves, and not from our visitors. How very unreasonable, therefore, would it have been in us to get angry at them, and send them away smarting under some cutting words, in all likelihood to be our enemies forever after! One advice we would give; it is the result of experience. If you really are so engaged that you cannot afford a visitor a few minutes conversation, tell him so. Do it plainly, frankly, politely; and you may be sure that he will be thankful to you for preventing him intruding unreasonably on your time. We pass, however, to another class of cases. We remember hearing it said of the manager of a bank, who died many years ago, that he could say no with a better grace than most men could say yes. He spoke what was painful in the least painful manner possible. How much does usefulness in the world depend on manner! Often have we seen a harsh manner destroy much good. And living examples there are everywhere of Christian men who would have done much good but for that abominable manner of theirs. No doubt there is an opposite extreme-a silky, whining, namby-pambyism, which in the eyes of all sensible people is despised as silly and suspicious. This, however, is much rarer than the bad manner-the icy coldness, or suspecting distance, or rudeness of the rough Christian. Some years ago a friend of ours was in an omnibus passing from the heart of our city to one of the suburbs. The omnibus stopped to pick up a passenger, who, from being welcomed by the others, was evidently well known and esteemed. Our friend admired the hearty old man, who had a kind word for everybody; and his kind words were evidently considered compliments, though spoken in broad Scotch. From some words that dropped from him, he was evidently a man of unusual talent, and a Christian. Our friend wondered who he could be, and all the more as the unknown, with the most polite attention, gave a poor servant girl some information which she desired about a house she had been told to call at. Who could this lovable yet mysterious stranger be? It was Dr. Chalmers. The genial old man had room in his large heart for sympathy and kindness to all. If we are to do good to all as we have opportunity, we must abound in kind words. Passing along the street a few days ago, we saw a little child who had tripped his foot, and fallen down. He was crying over his distress. We lifted him up, instinctively saying, Poor little fellow! These little words of sympathy were very cheap, but they brushed away his tears, and spread sunshine over his face again. The poorest on earth can say a kind word to his struggling brother or sister; and who can tell the good that may be done by a single kind word? It may cheer an inquiring sinner; it may send a faint believer on his way rejoicing. (D. Dickson.)

Christian courtesy

The words courtesy and courteousness are derived from the term court, and are used, in their primitive sense, to describe that refinement of manners which prevails in the palaces of princes and distinguishes the intercourse of the great; and because, from the corruption of courts, those who move in them have often used the manner and phraseology of respect when feelings directly the reverse have been rankling in the heart, the terms themselves have been associated in many minds with all that belongs to flattery, insincerity, and falsehood. Courtesy unquestionably refers to all that belongs to affability of manner in intercourse with one another; but Christian Courtesy involves along with it the internal principle from which that affability should proceed. All true courtesy presupposes the principle of benevolence, or goodwill towards men; a desire to promote, and complacency in, the happiness of others. It has been called benevolence in trifles-a care in little things, in words and manner and acts, by minute attention, to guard the feelings and to consult the comfort and happiness of others. It comprehends a readiness to conform to their tastes and habits in matters of indifference, an obvious preference of their accommodation to our own; a solicitude to avoid whatever may give pain, when no principle forbids; and, in short, a constant endeavour to prevent pain and impart pleasure.


I.
Let us, then, examine some different aspects of courtesy. Towards superiors it is respect and deference; towards inferiors it is condescension and civility; towards equals it is bland and affable attention. Or we shall see better what it is by looking at its opposites. Christian courtesy stands opposed to gross defects and errors in the behaviour. In relation, for instance, to superiors, it is opposed not only to impertinence and presumption, but to obsequiousness. In relation to inferiors it stands opposed to coldness, to neglect, to pride, to positive contempt of them altogether, or a disregard of their feelings. In relation to equals it stands opposed to moroseness, or an unwillingness to be conciliated; to sullenness, or a kind of settled gloom of countenance and carriage; to impertinence of remark and rudeness of reply; to inattention of two kinds, inattention either positive or negative that is, either to do something for others, or kindly to receive what is done for us. It stands opposed to whatever is eccentric, or the indulgence of what is not tolerated by the general usages of society. It stands opposed to fretfulness-that is, the art of determining never to be pleased, and the want of disposition even to appreciate the sacrifices made for the very purpose of promoting their pleasure. Finally, it stands opposed to pride-to pride of family, to pride of intellect, to pride of money, to pride of accomplishments, and to the worst of all pride-the pride of spiritual pretensions. It is to be observed that the possession of this virtue in full play implies two things. It implies that benevolence exists in the mind of the individual as a principle; not merely as a fluctuating feeling, according to the flow of the spirits and the circumstances of the day, but as a principle-that is, the steady purpose of the reason, based upon the remembrance of the relation of man and man, and a just regard to the will of God. It implies, secondly, that it is so regular as to be habitual; that an occasion of failure from a sudden irruption of what remains, either of unsanctified or incurable depravity, is felt and lamented; that an endeavour to repair the injury accompanies the neglect; and that the principle is reestablished in the moment of the judgment regaining the ascendency. Let us now observe more particularly the sphere in which this virtue is to act and to display itself; of course, this is commensurate with our social relations, but we may mention some a little more particularly.

1. It should be seen in the family, and should regulate the intercourse of kindred. Here it is the mode of manifesting love, properly so called; and it preserves and purifies affection, by requiring that its expression be respectful and delicate; it keeps it from being disordered and debased by vulgar familiarity; it prompts to little ingenious devices, by which it is sustained.

2. But, further, the virtue to which I refer should be seen in the Church. As far as the present condition of society allows, it will promote among the members of a church the expression of interest and sympathy.

3. Again, it should accompany the Christian into the world. In the transaction of business a Christian should be distinguished by a readiness to oblige, and a carefulness to observe whatever may diffuse pleasure and give satisfaction. In social and familiar intercourse it requires to be often and habitually observed. But I remark, more particularly, that in argumentative conversation courtesy is eminently required. It should make us fair in argument, just to objections, calm in reply, capable of combining affability of manner with firmness of opinion, and respect for conscience with opposition to mistake. It should lead us to despise a spirit of personality. But two observations still remain.

(1) I wish it, then, not to be supposed that Christian courtesy extinguishes all strong feeling, and forbids the excited and powerful expressions of benevolence. Goodwill towards man implies no approval of his vices; love to humanity does not destroy distinctions of character.

(2) Neither is it to be supposed that courtesy to others involves a forgetfulness of what we owe to ourselves, or a just sense of what others owe to us. There are two extreme opposites to which the man whose courtesy is Christian and conscientious cannot go; and, therefore, his character may sometimes be mistaken. He cannot give, as is said in Scripture, flattering words-that is one extreme. And he cannot return railing for railing-that is another. In this descriptive account of courtesy it may not be amiss to make a remark, suggested by our Lords conduct. It is to be distinctly noticed that in all His allusions to publicans and sinners He never uttered anything against them like the language He employed towards the Pharisees; it was their profession of religion, in connection with their vices, which called forth His terrible rebuke. Now, from this circumstance we learn that in the exercise of courtesy a greater degree of it may be expressed towards decidedly worldly characters than towards inconsistent professors of religion.


II.
The obligations under which we lie to the cultivation of this Christian grace.

1. In the first place, it rests upon the very same authority with every other part of the Divine law. God has expressly enjoined it; and we are thus, at once, in possession of the most infallible of all arguments to vindicate its propriety.

2. Secondly, to Divine authority we join Divine example. Our Lord during His incarnation exemplified this virtue.

3. In the third place, to the example of our Divine Master we add some of the examples of eminent saints. Abraham, when he stood up before his dead and bowed himself to the people of the land; Solomons bearing towards the Queen of Sheba, rising and paying her distinguished regard; many of the prophets, from their deportment to the kings, though armed with messages to which the monarchs had to bow; but, above all, Paul-Paul, the most distinguished for zeal as an apostle, was the most remarkable for courtesy as a man.

4. I conclude this part of the subject by simply repeating a few passages of Scripture, which either especially inculcate or obviously involve the exercise of the duty. I merely enumerate them: Be gentle towards all men. Let all wrath, and anger, and clamour, and malice, and evil speaking, be put away from you; and be ye kind one to another, with brotherly love, in honour preferring one another. Look not every man on his own things, but every man also on the things of others; that is, avoid selfishness, and cultivate courteousness and reciprocal sympathy. Let each man please his neighbour to his good for edification. Let your speech be always with grace. Give honour to whom honour is due. Honour the king. Honour all men; love the brotherhood. Give none offence to any man, neither to Jew nor Gentile, nor to the Church of God. Let love be without dissimulation.


III.
Inducements to the exercise.

1. Now, in the first place, in relation to this virtue of courteousness, we may begin with the very lowest by remarking that an inducement to the cultivation of courtesy towards others arises from the pleasure we experience when it is exercised towards ourselves. We cannot help being conciliated by attention when it seems to be sincere. It prepossesses us in favour of a person. It removes prejudices which we entertain.

2. Secondly, the consciousness of the power should lead us to reflect that others may be acutely pained by little omissions and acts of which it is possible we were not aware at the moment, and by which we meant no evil.

3. In the third place, another inducement, equally worthy the attention of persons professing godliness, arises from the effect which a courteous or an opposite behaviour may have upon men of the world. Let not your good, says the apostle, be evil spoken of. This want of courtesy often has the effect of destroying the influence of distinguished excellence,

4. Lastly, in looking at a character distinguished by this virtue in its real principle, as well as in its manifestation, we cannot but be impressed with the worth to which it conducts and the dignity it confers. It sup poses-in its higher state and more perfect exercises-it supposes a very great degree of self-government, a noble superiority to little weaknesses, by which many are characterised.

5. In fine, we should discover an inducement to this duty in the charm with which, when sincere, it embellishes existence. If all mankind were perfect in the principle and expression of courtesy, the world would be the scene of perfect and exalted felicity. (T. Binney.)

True courtesy, and how to attain to it

I have sometimes seen in the neighbourhood of large towns streets of houses half-built; the foundations have been laid, the walls run up, the roof put on; but the mere shell is there, with no window frames, no flooring laid on the joists, no paper on the walls, etc. It seems to me that there are many men and women whose lives have been built up by religion about as far as these unfinished houses. They have sterling goodness, they are sober, the foundation is there; but oh! for a little paper and furniture to add comfort and softness, some of the graces of life, and especially the grace of Christian courtesy.


I.
Distinguish true courtesy from false imitations of it.

1. We must distinguish true Christian courtesy from snobbishness. Many people think that to be courteous means to bow down to a man who has a longer purse, a better coat, or bluer blood than they have.

2. Again, we must not mix up this grace with the mere observance of certain elaborate and artificial rules of etiquette, which men who are occupied all day long with hard work, and who are naturally simple and direct in their way of life, dislike.

3. Courtesy is the natural result of grasping the second great principle of the Christian religion, Thou shalt love thy neighbour as thyself. Grasp the thought that your neighbour has as much claim to your respectful consideration as you have yourself, and you will become courteous. This consideration will be tempered by a further feeling, produced by the actual position of the person towards whom it is extended. Towards woman the consideration is tempered with tenderness, and becomes chivalry. Towards great leaders in state, religion, literature, art, it is qualified by respect.


II.
Point out plainly our deficiencies in it. Are husbands always courteous towards their wives? There is a neglect, it is to be feared, of this virtue sometimes among Christian Churches. Nonconformists and Church people are not always courteous to one another. Then there is often discourtesy in politics. But why should we impute wrong motives to political opponents? Lastly, is there not room for more courtesy between class and class? Is there not something of an aggressive tone in the I-am-as-good-as-you manner of some of us towards those who are richer than ourselves? Of course, you are as good, if by good you mean that your soul and your rights are as precious in Gods sight. But why needlessly flaunt this in the face of those who have no desire to question it? Those who are poor need not be servile nor blunt. Be courteous.


III.
How shall we attain to this spirit of Christian courtesy? The only true way of attaining to it is by living in the Spirit of Jesus Christ. (C. H. Irwin, M. A.)

Christian courtesy

The precept of the text does not, indeed, belong to the highest order of Christian precepts. It does not rank with self-denial, purity of heart, patience, forgiveness of injuries, love of the brethren, love to Christ Himself, and heavenly mindedness; yet it enjoins a duty of very great importance, and of everyday use. The demands for courtesy are continually occurring. Every person with whom we have intercourse may give an occasion for the observance or neglect of it. It is, moreover a duty which every man has it in his power to perform. It costs nothing.


I.
The nature of courtesy as a Christian duty.


II.
Its beneficial effects on society.


III.
The strength which it adds to Christian principle. Courtesy, as a Christian duty, is, in fact, nothing more or less than a particular exercise of Christian love. It is one of the outward acts wherein is manifested that disposition of heart which the new commandment of Jesus Christ inculcates. Yet, as courtesy is but the out ward expression of that inward excellence, it may be shown by those in whose hearts the grace of love does not dwell. The very same things to which love would prompt may be done on lower grounds, and from inferior motives. Indeed, the perfection of good breeding is simply this, that it makes a man seem to be what love causes him to be indeed. But then, where the principle of Christian love is wanting, the courtesy which springs from mere good breeding is very partial and very irregular-sometimes it falls short of the mark, at other times it goes beyond it; towards inferiors it is often scanty in its attentions; towards superiors, excessive. The poor, says Solomon, useth entreaties, but the rich answereth roughly. This is but too true where the intercourse between these two grand classes of mankind is regulated by no higher law than the law of politeness. But it is the character of Christian love in no case to behave itself unseemly. Shall I answer such a one roughly because he wears a coarser garment or feeds on meaner fare? Politeness may not forbid it; but Christian love surely will. There is another irregularity in the courtesies of politeness which is not found in those of love. It is one main office of courtesy to keep in check those petulant tempers which, wherever they are not checked, create uneasiness and give offence. Now, if there is any place where it is peculiarly important that a man should restrain these tempers, it is at home. Yet good breeding, which leads a man to curb his sullen humours when he is abroad, by a strange contradiction suffers him to let them loose at home. And here I would observe that the good which is done by Christian courtesy is also done by the imitation of it. The counterfeit, when well executed, passes current, and produces the same effect as the sterling coin. It is here just the same as in the case of almsgiving; the alms which are given from ostentation do the same good as those which are given from love. It makes a great difference to the giver, but none at all to the receiver. Take courtesy on the very lowest ground: suppose there to be nothing of Christian love in it, yet think what it prevents that is contrary to love. Many a quarrel has arisen, and many a deadly feud been caused by the mere absence of courtesy. Where courtesy prevails, no affronts are offered, no feelings are wounded; nothing is said or done which can provoke to wrath. And the benefits hence arising are incalculable. But the most important view of courtesy is that which we proceed, in the third place, to consider, viz., the strength which it gives to Christian principle. Here, however, I must premise that it must be a Christian principle itself before such a principle can be strengthened by its exercise. It must proceed from love, or it cannot strengthen love. And in making this inquiry we may observe that where courtesy is not there is reason to suspect that love is wanting also. It is true some minds are cast in a rough mould, and cover much substantial kindness under a rough exterior. It is pity it ever should be so; and when it is so, the reality of Christian love appearing in so questionable a shape is not lightly to be taken for granted. Is the grace of God to do nothing for a man? These are considerations well worth being weighed by those who would excuse their want of courtesy upon the plea of a naturally rugged temper. It behoves such to examine themselves whether they be in the faith. Courtesy alone is not sufficient to prove a man a true Christian.

1. In the first place, then, is your courtesy irrespective of persons, shown to the poor as well as to the rich?

2. Does not your courtesy sometimes go beyond the mark, as well as fall short of it? Does it not sometimes degenerate into flattery or a hypocritical gentleness? If, on fairly considering these questions, you have good reason to conclude that the spirit of Christian love does indeed dwell in you, be thankful for so excellent a gift, and let it exercise itself in truthful courtesy as much as possible. By every such exercise the principle of love itself is strengthened. Such is the very law of our nature. And though this courtesy does not of itself take so high a rank as the other graces which have been mentioned, though it is a very familiar, and may be thought trivial thing, yet it has this advantage, that the opportunities which it affords for the increase of love are far more numerous than those which can be obtained from any other source. They are continually occurring. Rut two things are to be remembered. It has been already shown that love must be formed in the heart before it can be exercised. From what source, then, does love proceed? It springs front faith in the Lord Jesus Christ, and from nothing else. But though I say this, I would observe, in the last place, that I do not mean by so speaking to shut out the continued agency of the Holy Spirit in strengthening the principle of love, nor the necessity of prayer for the supply of that Spirit. (J. Fawcett, M. A.)

Christian politeness

1. There is a reciprocal action between an outward deportment and the radical condition of the heart. Religion is real refinement. It is not surface work, but begins within, with the motives of the heart. It acts outward, and then reacts inward, as the root shoots upward into the branch, and then, by pruning the branches, the life of the root in turn is improved. As Demosthenes said of oratory, so may we say of religion-action is of the first and last importance.

2. A great deal of Christian kindness is pent up by solid stiffness of life, and so inoperative. Therefore, manners should be studied. A spring of pure water may be obstructed by leaves and twigs, and so is the stream of inward affection clogged by outward hindrances in its manifestation.

3. Considerateness is an essential element of Christian politeness. Be pitiful, be courteous. It is because your neighbour is weaker and ready to halt that you make straight paths, etc. (Heb 12:13). (Hugh S. Carpenter, D. D.)

True courtesy

General Lee was in the cars going to Richmond one day, and was seated at the end farthest from the door. The other seats were filled with officers and soldiers. An old woman, poorly dressed, entered at one of the stations, and, finding no seat, and none having been offered to her, approached the end where the general was seated. He immediately rose and gave her his seat. Instantly there was a general rising, each one offering his seat to the general. But he calmly said, No, gentlemen, if there was no seat for the infirm old woman, there can be none for me. The effect was remarkable. One after another got out of the ear. The seats seemed to be too hot for them. The general and the old lady soon had the car to themselves. The Hon. Daniel Webster was walking with a friend in Washington, when a coloured man passing by bowed very low to him. Mr. Webster returned as deep an obeisance. Do you bow in that way to a darkey? asked his friend. Would you have me outdone in politeness by a negro? replied the great statesman. And in his reply there is great wisdom. None of us can afford to be outdone in this by one of either a poorer or richer position.

Good manners

There has been for many years now in England a depreciation of the courtesies of manners as old-fashioned and out of place. We agree with Locke, Good manners are the blossoms of good sense, and, it may be added, of good feeling too. Up-right and down-straight people need not diminish these excellent qualities, but they might often remember that politeness is not all French polish. (W. M. Statham.)

The reward of courtesy

A few years ago, a couple of gentlemen, one of whom was a foreigner, visited the various locomotive workshops of Philadelphia. They called at the most prominent one first, stated their wishes to look through the establishment, and made some inquiries of a specific character. They were shown through the premises in a very indifferent manner; and no special pains were taken to give them any information beyond what their own inquiries drew forth. The same results followed their visits to the several large establishments. By some means they were induced to call at one of a third or fourth-rate character. The owner was himself a workman of limited means; but, on the application of the strangers, his natural urbanity of manner prompted him not only to show all he had, but to enter into detailed explanation of the working of his establishment. The gentleman left him not only favourably impressed towards him, but with a feeling that he thoroughly understood his business. Within a year, he was surprised with an invitation to visit St. Petersburg. The result was, his locomotive establishment was removed there bodily. It was an agent of the Czar who had called on him. He has recently returned, having accumulated a princely fortune, and still receives from his Russian workshops a hundred thousand dollars a year, and has laid the foundation of the largest fortune in this country: and all are the results of civility to a couple of strangers. When Zachariah Fox, the great merchant of Liverpool, was asked by what means he contrived to realise so large a fortune as he possessed, his reply was, Friend, by one article alone, in which thou mayest deal too, if thou pleasest-civility.

Politeness

During the American War of Independence an old lady, who had a store in Philadelphia, used to say that the most profitable thing she kept in her shop was politeness, it drew the very children to her even better than sweeties. What was it that gave Miss Nightingale such powerful control over the soldiers and seamen in the hospitals during the Crimean war, so that they would have done any thing for her in their power; and in her presence they would not have uttered a single coarse, vulgar, profane, or improper word. It was, no doubt, largely owing to her refined, cultured, polite manner, dominated by a truly Christian spirit.

The true gentleman does not indict pain

It is almost a definition of a gentleman to say that he is one who never inflicts pain. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him, and he concurs with their movements rather than takes the initiative himself. He care fully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast-all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absent. He guards against unseasonable allusions, or topics which may irritate. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. (J. H. Newman, D. D.)

True politeness

Here is an illustration of true politeness exhibited by both classes of society. One day, in hastily turning the corner of a crooked street in the city of London, a young lady ran with great force against a ragged little beggar boy, and almost knocked him down. Stopping as soon as she could, she turned round and said, very kindly, to the boy, I beg your pardon, my little fellow; I am very sorry that I ran against you. The poor boy was astonished. He looked at her for a moment in surprise, and then, taking off about three-quarters of a cap, he made a low bow and said, while a broad, pleasant smile spread itself all over his face, You can have my parding, miss, and welcome; and the next time you run agin me, you may knock me clean down, and I wont say a word. After the lady had passed on he returned to his companion and said, I say, Jim, its the first time I ever had anybody ask my parding, and its kind o took me off my feet. (E. J. Hardy, M. A.)

Politeness

is the oiled key that will open many a rusty lock. (J. C. Lees, D. D.)

Small courtesies not overlooked

When the Duke of Wellington was ill, the last thing he took was a little tea. On his servants handing it to him in a saucer, and asking him if he would have it, the Duke replied, Yes, if you please. These words were his last words. How much kindness and courtesy are expressed by them! He who had commanded the greatest armies in Europe did not despise or overlook the small courtesies of life. How many boys do! What a rude tone of command they often use to their little brothers and sisters, and sometimes to their mothers! This is ill bred, and shows a coarse nature and a hard heart. In all your home talk remember if you please. Among your playmates dont forget if you please. To all who wait upon you and serve you, believe that if you please will make you better served than all the cross or ordering words in the whole dictionary. Dont forget three little words-if you please.

Politeness and its place

Sir Arthur Helps had the happy faculty of putting expressions of wisdom into a few words. It was he who said, Familiarity should not swallow up courtesy. Probably one half of the rudeness of youths of this day, that later in life will develop into brutality, is due to the failure of parents to enforce in the family circle the rules of courtesy. The son or daughter who is discourteous to members of the family because of familiarity with them is very likely to prove rude and overbearing to others, and very certain to be a tyrant in the household over which he or she may be called on to preside. There is at this day undeniably among the rising generation a lack of courteous demeanour in the family. Of all places in the world, let the boy under stand home is the place where he should speak the gentlest and be the most kindly, and there is the place above all where courteous demeanour should prevail. The lad who is rude to his sister, impertinent to his mother, and vulgar in the house, will prove a sad husband for a suffering wife, and a cruel father to unfortunate children. The place for politeness, as Helps puts it, is where we mostly think it superfluous.

Goodness spoilt by rudeness

Goodness with rude manners is in fact like a coquette; or a beautiful river that dives into dark coves and reappears; or a star with two faces; or an instrument that plays sweet and angry tunes by turns. (Good Words.)

Not rendering evil for evil.-

Do not retaliate

The old law of an eye for an eye is repealed, in favour of that nobler legislation which bids us do good to those that hate us, and pray for them who despitefully use and persecute us. Let us be like the rock on the wilderness march, which when smitten yielded water to the thirsty hosts. (F. B. Meyer.)

Railing for railing

To render railing for railing is to think to wash off dirt with dirt. (J. Trapp.)

Fire does not extinguish fire

Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility, and kindness. (Chrysostom.)

Good for evil

While George Wishart in 1512 was descending the steps of Cowgate, Dundee, from preaching to the plague-stricken people, one of the priests, who determined to get rid of him, stood ready to strike him. George knew he meant no good. Friend, what would you? and quick as thought wrested the dagger from the would be murderers hand, and flung it on the ground. The bystanders now cried with indignation, Kill him, kill him, the murderer, the assassin! and, drawing their dirks, they rushed on the priest. Stay, friends, harm him not. And George Wishart bravely stood between the angry men and the scowling priest, who slunk against the wall, saved by the one he had sought to kill, whilst the reluctant citizens allowed him to get away unhurt.

Called, that ye should inherit a blessing.

The work and wages of the Christian worker


I.
To bless is the Christians work, for thereunto is he called.

1. The first thing to be noted with regard to this blessing as the calling of the Christian is that it is conceived of not as a mere matter of words and form, but as something real and effective. In order to bless we must not only have goodwill, but we must also have sufficient power and suitable means at our command. Whom the Lord blesses he is blessed. And the manner of our blessing must be as His. Whom we bless must receive from us the blessing, and to do this we must bless him from the house of the Lord, with the Lords blessing.

2. Again, to bless is to do something more than to bestow a gift. The multitude which pressed around Jesus and received from Him abundant food out of the five loaves and two fishes had obtained a precious gift, but it was a blessing in the true sense only to those who afterwards confessed before Jesus: Thou art the Christ the Son of the living God. The gift may be merely material; the blessing must be spiritual. The Lord blesses that man in whose soul He reveals His Son. These, then, are the leading characteristics of the blessings of the Lord-it is real and effective, and it is spiritual. Our Lords life on earth from first to last was one continuous act of blessing as thus understood. And now as He is, so are we in this world. As Christ was called to bless, and has, in the fulfilment of His calling, blessed us, so we are called to follow in His steps, and bring to others the blessing which we ourselves enjoy. To continue Christs work in the world, to be Christs representatives upon the earth, this is at once the highest and the most comprehensive description of the Christians rank and position. Seeing, then, that this is our heavenly calling, we ought to consider it, so that we may accomplish our calling, and by word and deed bless as we have been blessed. Our calling-the phrase is well understood in the affairs of everyday life. Whatsoever a mans calling may be, upon that he is expected to concentrate his attention. The slave of Satan is diligent in doing his masters will, he yields his members as instruments of unrighteousness unto sin. Surely we must show a like diligence in our heavenly calling by yielding ourselves to God and our members as instruments of righteousness unto God. Our calling is to bless, and this calling we realise just in the measure in which we surrender ourselves to God, and put all our powers at His disposal, to be used by Him as instruments in His work of grace and salvation.


II.
We are called to bless, and we are encouraged to labour on in our calling by the assurance that we shall not miss the inheritance, We are called to bless that we may inherit a blessing. In the keeping of Gods commandments there is a great reward. Simply to be called of God is to receive a blessing. But for the encouragement of the worker in the presence of those who render him evil and rail upon him, so that in his mission of blessing he may not become weary in well doing, the apostle assures him that even over and above the blessedness of being called to bless, there is blessing in store for him-an inheritance of blessing of which he shall have certain foretastes here and full experience in the bliss of heavens rest. What is the blessing which those who bless inherit here and now?

1. There is, first of all, the joy that comes from the assurance that we are obeying the command of Christ and realising His expressed desire.

2. Then, again, there is the joyful experience of a growing likeness to Christ. It is the truest joy of the disciples heart to know that he is being conformed unto the image of the Saviour who is so dear to him.

3. And now, finally: What is the blessing which those who bless hope yet to enjoy amid the bliss of heaven? The fulness of the inheritance is entered upon only when all differences between us and the Heir have ceased. And in order that this consummation may be attained unto, we must go on prosecuting our calling, which is to bless as He blessed, who went about doing good, yearning over the unthankful and the evil whom He had come to seek and to save. (John Macpherson, M. A.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 8. Be ye all of one mind] Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16; Rom 15:5.

Having compassion] . Being sympathetic; feeling for each other; bearing each other’s burdens.

Love as brethren] . Be lovers of the brethren.

Pitiful] . Tender-hearted; let your bowels yearn over the distressed and afflicted.

Courteous] . Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, , be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

Be ye all of one mind; either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see Rom 12:16; 2Co 13:11; Phi 4:2.

Having compassion one of another: mutually affected with each others good or evil, Rom 12:15; Heb 10:34; 13:3. This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, 1Co 12:26.

Love as brethren; viz. in Christ: see 1Pe 3:17.

Be pitiful; ready to show mercy, of a merciful disposition, Eph 4:32 Col 3:12.

Be courteous; kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, Act 27:3.

Fuente: English Annotations on the Holy Bible by Matthew Poole

8. General summary ofrelative duty, after having detailed particular duties from1Pe 2:18.

of one mindas to thefaith.

having compassion one ofanotherGreek, “sympathizing” in the joy andsorrow of others.

love as brethrenGreek,“loving the brethren.”

pitifultowards theafflicted.

courteousgenuineChristian politeness; not the tinsel of the world’s politeness;stamped with unfeigned love on one side, and humilityon the other. But the oldest manuscripts read, “humble-minded.”It is slightly different from “humble,” in that it marks aconscious effort to be truly humble.

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

Finally, be ye all of one mind,…. Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, “the sum of the commandment is”; and the Ethiopic version, “the sum of all is this”; namely, what follows; “be ye all of one mind”; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ:

having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, c. and being in bonds and afflictions or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body:

love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another’s burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren:

be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities:

be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, “modest, humble”: not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, “kind and meek”.

Fuente: John Gill’s Exposition of the Entire Bible

Duties towards Friends and Enemies.

A. D. 66.

      8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:   9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.   10 For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:   11 Let him eschew evil, and do good; let him seek peace, and ensue it.   12 For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.   13 And who is he that will harm you, if ye be followers of that which is good?   14 But and if ye suffer for righteousness’ sake, happy are ye: and be not afraid of their terror, neither be troubled;   15 But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:

      The apostle here passes from special to more general exhortations.

      I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. xv. 5), not according to man’s pleasure, but God’s word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1Co 5:11; 2Jn 1:10; 2Jn 1:11.

      II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ’s sake; therefore,

      1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, “when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy.” To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; 1Th 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Matt. v. 44, “Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands.” We must pity, pray for, and love those who rail at us. (3.) A Christian’s calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.

      2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (v. 10): it is quoted from Ps. xxxiv. 12-14. “If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you.” Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David’s time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.

      3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (v. 12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31; 1Jn 5:14; Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.

      4. This patient humble behaviour of Christians is further recommended and urged from two considerations:– (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? v. 13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. “Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do.” (2.) This is the way to improve sufferings. “If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (v. 14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ” (Matt. v. 10); therefore, [1.] “You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies.” Learn, First, to follow always that which is good is the best course we can take to keep out of harm’s way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian’s duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. “Your enemies are God’s enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them.” [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (v. 15); let him be your fear, and let him be your dread,Isa 8:12; Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul,Luk 12:4; Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. x. 3. “When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world.” Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

Fuente: Matthew Henry’s Whole Bible Commentary

Finally ( ). Adverbial accusative. Conclusion, not of the Epistle, but only of the addresses to various classes. No verb ( imperative, be) here.

Likeminded (). Old compound (, ), here only in N.T.

Compassionate (). Old adjective (, ), in N.T. only here and Ro 12:15. Our “sympathetic” in original sense.

Loving as brethren (). Old compound (, ), here only in N.T.

Tender-hearted (). Late and rare compound ( and ), in Hippocrates, Apocrypha, in N.T. only here and Eph 4:32.

Humble minded (). Late compound (, ), in Plutarch, Pr 29:23, here only in N.T.

Fuente: Robertson’s Word Pictures in the New Testament

Of one mind [] . Rev., like – minded. Only here in New Testament. Compare Rom 12:16; Rom 14:5; Phi 2:2, etc. Indicating unity of thought and feeling. From oJmov, one and the same, and frhn, the mind.

Having compassion one of another [] . Only here in New Testament, though the kindred verb is found Heb 4:15; Heb 10:34. The rendering is needlessly diffuse. Rev., much better, compassionate; sympathetic, in margin. Interchange of fellow – feeling in joy or sorrow. Our popular usage errs in limiting sympathy to sorrow.

Love as brethren [] . Rev., more strictly, loving as brethren. Only here in New Testament.

Pitiful [] . Only here and Eph 4:32. Rev., better, tender – hearted. From eu, well, and splagcna, the nobler entrails, which are regarded as the seat of the affections, and hence equivalent to our popular use of heart. The original sense has given rise to the unfortunate translation bowels in the A. V., which occurs in its literal meaning only at Act 1:18.

Courteous. The A. V. has here followed the reading of the Tex. Rec., filofronev. But the best texts read tapeinofronev, humble – minded. So Rev. This occurs nowhere else in the New Testament, though the kindred noun tapeinofrosunh, humility, is found often. See on tapeinov, lowly, notes on Mt 11:29.

Fuente: Vincent’s Word Studies in the New Testament

1) “Finally, be ye all of one mind.” (Gk. to de telos) Indeed to this end, Peter admonishes, “Be of one mind” in Christ as husband and wife are or become one flesh. Eph 5:31.

2) “Having compassion one of another.” Jesus had compassion (tenderness) Mat 9:36; Mat 14:14. The good Samaritan was commended for it. Luk 10:33. The prodigals father showed it, Luk 15:20, So should children of God, Jud 1:22.

3) “Love as brethren.” Much like his Lord, Peter challenges these scattered brethren to love each other, cultivate it in their local fellowship. Joh 13:34-35; Rom 12:9-10; Rom 13:8; Rom 13:10; 1Jn 3:18.

4) “Be pitiful (Gk. sumpatheis) Be sympathetic or pitiful of weakness and hurts of others. This is a Christian virtue, Eph 4:1-3; 1Th 2:7-8.

5) “Be Courteous” Luke commended Julius of Sidon for his courteous treatment of Paul, Act 27:3 and he acknowledged with gratitude, three days of courteous treatment for Paul and his traveling companions, shown by Publius of Melita, Act 28:7. The Greek term (tapeinophrones) means “be humble minded” toward others.

Fuente: Garner-Howes Baptist Commentary

Now follow general precepts which indiscriminately belong to all. (39) Moreover he summarily mentions some things which are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud which obscures love; yea, from this seed easily arises hatred. Sympathy ( συμπάθεια) extends to all our faculties, when concord exists between us; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others.

What next follows, Love as brethren, belongs peculiarly to the faithful; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek; but what seems to me the most probable is the one I have put as the text; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself; as there is nothing on the other hand which produces more discords than when we think too highly of ourselves. Wisely then does Peter bid us to be humble-minded ( ταπεινόφρονες,) lest pride and haughtiness should lead us to despise our neighbors. (40)

(39) In the previous statements of particular duties belonging to various relations in life, the duty of masters towards their servants is omitted. Some have hence inferred that there were no masters who were Christians among those to whom Peter wrote. But this could not have been the ease, and for this reason, because Paul, in his Epistles to the Ephesians and Colossians, expressly specifies the duty of masters towards their servants; and Ephesus and Colosse were included in Asia Minor, and it was to Christians scattered throughout that country that Peter wrote his Epistle.

But this omission is somewhat singular. At the same time, though the master’s duty is not specifically mentioned, we may yet consider this verse as having a special reference to masters, as sympathy, brotherly love, and compassion or commiseration, are here inculcated.

The construction of the whole passage, beginning at the 17 verse of the last chapter, and ending at the 12th of this (for at the 13th of this, he resumes the subject he left off at the end of the 16 of the last) deserves to be noticed. “Honour all,” is the injunction which he afterwards exemplifies as to servants, wives, and husbands; for the construction is “Honour all — the servants being subject, etc. — in like manner, the wives being subject, etc. — in like manner, the husbands, cohabiting according to knowledge, giving honor, etc.” Then follows this verse in the same form, “And finally, all being of one mind, sympathizing, loving the brethren, compassionate, friendly-minded (or humble-minded,) not rendering, etc.” And thus he proceeds to the end of the 12th verse. Afterwards he resumes the subject respecting the treatment the Christians met with from the world.

May we not then conclude, that as the duty of masters does not come under the idea of honoring, he did not specifically mention them, but referred only to the spirit and temper they ought to have exhibited? — Ed.

(40) Griesbach has given the preference to ταπεινόφρονες and has introduced it into the text. — Ed.

Fuente: Calvin’s Complete Commentary

CRITICAL AND EXEGETICAL NOTES

1Pe. 3:8. Of one mind.One aim and purpose. This is possible when all seek the honour of Christ; impossible when each seeks his own honour. Love as brethren.Or loving the brethren. PitifulTowards each others frailties. Good-hearted, sweet-spirited. Courteous.Having a considerate tone on all your intercourse. Recognising the spiritual equality which underlies all distinctions of rich and poor, master and servant. The Christian gentleman is gentle with every one.

1Pe. 3:9. Should inherit.In order that ye might. Because we are ourselves so blessed we may well become agents in imparting blessing.

1Pe. 3:11. Eschew.Put away as offensive to him (see Psa. 34:12-16.). Ensue.A word not now used in this form. We now use pursue.

1Pe. 3:13. Followers.Imitators. Batter MSS. give be zealous for.

MAIN HOMILETICS OF THE PARAGRAPH.1Pe. 3:8-13

Christ-like-mindedness.If such a term can be permitted, it may be regarded as the key-word of this paragraph. St. Peter would have those who live and worship together in the name of Christ, unanimous. The Greek word does not occur elsewhere in the New Testament, but the duty is often enjoined (Rom. 12:16; 2Co. 13:11; Php. 2:2). It involves an agreement, not only in doctrine but also in practical aims. Oneness of mind, what is meant by it? How can we promote it?

1. By having compassion one of another, or sympathising in one anothers weal or woe, weeping with those who weep, and rejoicing with those who rejoice.
2. By loving one another, as brethren in Christ, truly and fervently.
3. By being pitiful, literally of strong bowels, like our Father in heaven, whose bowels yearn with tenderness towards His children, erring and wayward though they are.
4. By being courteous, humble-minded towards every one, and kind in thought and deed. This courteousness implies a sweet and gentle disposition, which displays itself in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life (T.S.). Where this lowliness of mind exists, there will be found unanimity , sympathy , love, erga sanctos, , compassion, erga afflictos, . The teaching of this paragraph may be presented in three closely related divisions.

I. Like-mindedness is a state of thought and feeling.It must be a feature of the Christian life, or it never can find expression in the Christian conduct or in the Christian relations. The associations of the Christian are no mere arrangement of things upon intellectual decisions, or resolves of will. They are shaped and toned by what he is in spirit and character. So the culture of himself and the mastery of life are closely connected. Power in life follows power gained over self. The features of character which make this like-mindedness easy are sometimes merely parts of the natural disposition. Some people seem to be born amiable, and so are easy to live with. But perhaps for most people the conditions of like-mindedness are things to win. Not that they ever can be won by forcing the conduct into any particular moulds. They can only be won by tempering the heart and the thought and the feeling to a particular framethe Christ-like frame. And that can only be done by the souls keeping in constant and sensitive relations with the living Christ Himself, and so changing into His image. They can be like-minded with their fellow-Christians who can say, We have the mind of Christ.

II. Like-mindedness works out into practical expression.How it does in the Church relations, and the social relations, may be illustrated by its working in the family relations. Let husband and wife be of one mind, and all the things of everyday life in the home are smoothed, and shaped, and ordered; difficulties are mastered; differing tempers are harmonised; and each member is helped to forget his own things for the sake of the things of others. In the Church let there but be like-mindedness in the supreme desire for the glory of Christ, and the practical relations will surely be rightly toned, and the difficulties, that must arise in all frail human fellowships, will be easily over-mastered. The quotation in the paragraph illustrates how practical are the ways of the right-minded, Christ-minded man.

III. Like-mindedness, working out thus practically, gives a man the very best security in life.For nobody wants to hurt the really good, kind man, who is always ready to serve others, and does it evidently in the inspiration of that highest of all persuasions, the constraining love of Christ. To injure such a good, kind, Christly man is to injure ourselves. To kill him is to deprive ourselves and others of his sweet ministry of blessing. Who would ever think of such a thing as injuring Elizabeth Fry or Florence Nightingale? When a mans ways please the Lord, He maketh even his enemies to be at peace with him (Pro. 16:7). And the security is also guaranteed by Him whom the right-minded man serves. He is Gods servant, and God takes care of His servants.

SUGGESTIVE NOTES AND SERMON SKETCHES

1Pe. 3:8.The True Gentleman.Be courteous. It is almost a definition of a gentleman to say that he is one who never inflicts pain. He carefully avoids whatever may cause a jar or a jolt in the mind of those with whom he is castall clashing of opinion or collision of feeling, all restraint or suspicion or gloom or resentment; his great concern being to make every one at ease and at home. He has his eyes on all his company; he is tender toward the bashful, gentle toward the distant, and merciful toward the absurd. He can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours when he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort; he has no care for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantages, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From long-sighted prudence, he observes the maxim of the ancient sage, that we should ever conduct ourselves toward our enemy as if he were one day to be our friend. He has too much good sense to be affronted at insults. He is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing and resigned on philosophic principles; he submits to pain because it is inevitable, to bereavement because it is irreparable, and to death because it is his destiny.Cardinal Newman.

Courteousness.This courteousness implies a sweet and gentle disposition, which displays itself, not in outward acts and formal manners, such as the fashionable world calls courteousnessthe politeness and civility that courtiers practisebut in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life. The courteous man is affable, friendly minded, always trying to please others; and such a man will attract even those who are otherwise, as sweet music attracts the ear, or lovely flowers the eye. Courteousness is a magnet which draws all men to itself, and binds them together like a threefold cord. Some men possess it naturally, or by their training and education, whilst others are rough and uncouth in manner, and it is difficult for them to speak in gentle tones. But Christianity can polish the most unshapely diamond, and it almost invariably makes even the country peasant a true gentleman, however lowly his position, or however poor his garb.Thornley Smith.

1Pe. 3:10-11. The Way to Secure Good Days. It is, on the whole, a healthy characteristic of our times, that men are asking what practical power Christianity can exert on human lives, and on Society. The religion of Jesus Christ is being judged by what it can do. But Holy Scripture throughout is mainly concerned with character and conduct. The examples of good men set before us in Scripture are not examples of men of excellent sentiments or opinions merely; they are examples of practically good men. The prophets are ever calling men back to God, and to practical goodness. Our Lord was the most practical of preachers, and even poured scorn on profession that had no fitting accompaniment in character and conduct. Apostles are never unmindful of the practical applications of the truths they proclaim. Religion that is unpractical has no sort of commendation in Gods Word. The spirit of the older age associated long and healthy life with moral goodness, and even regarded it as the Divine reward of such goodness. The apostles do not try to take the details of conduct into their control. They implant principles, and they present models and ideals, leaving these to exert their own influence. The text is a characteristic apostolic counsel, though the form of it is taken from one of the earlier psalms. It brings before us a reasonable desire, and reminds us how that desire may be attained.

I. A reasonable desire.He that will love life, and see good days. The love of life and desire to prolonged are quite natural. Life is Gods best gift to us, and it ought to be counted as our chief treasure. The love of life is the basis of Society; the secret of mans right relations with his brother. For his jealousy in guarding the treasure of his own life makes him careful to preserve the treasure of life for his brother. It may be thought that the supreme interest which the Christian has in the life to come ought to make him indifferent to the continuance of the life that is. But that notion belongs to extravagant sentiment, and has no countenance in Bible teachings. Every one of us ought to try to live here on earth, keeping up our loving service to our Divine Lord, just as long as ever we can. And the restfulness and peace which piety brings ought to be important aids towards the prolongation of life. But St. Peter uses another expression for the befitting Christian desire. A man should hope for good days; days filled up with goodness, in the sense of good doings, and consequent good enjoyings.

II. This reasonable desire attained.The apostle lays down three conditions, and they are all thoroughly practical: all proved to be essential, as he declares them to be, by the experience of earnest men through all the ages.

1. He who would have good days will have to rule his speech. And his chief work will be restraining, holding back, keeping silence. Readiness to talk is the constant temptation. The most difficult of virtues, for most men, is not answering again. If we would see how this ruling of our speech stands related to seeing good days, let us think how many of the misunderstandings, and separations, and troubles, and wrongs of our lives have come out of hasty, unwise, unkind, impure speeches. Let us think how often we have spoiled the happiness of others, and broken up our own peace, by the utterance of foolish and unworthy words.

2. He who would have good days will have to order his conduct. That involves work of two kinds, each closely related to the other. As soon as we take our life into our hands, and resolve to got it into fair and good shape, we find there is much to get away, to cut off, to pluck out, to put from us. The attaining of good ever goes along with the clearing out of evil. And this makes the moral conflict of our lives. But the putting away of evil must be accompanied with strong feelings of repulsion towards it. The good man finds sin unpleasant in his mouth, and would fain be quit of it. He eschews evil. But our Lord taught that the house was in peril if the evil spirit were only driven out, and the house left empty, swept, and garnished. We must be doing good, seeking good, filling up our lives with good; filling them so full that evil cannot even squeeze in edgeways. Activity in goodness is our safeguard.

3. He who would have good days will have to tone his relationships. By peace we must understand peaceableness, the spirit of the peace-maker; gentle, considerate, charitable. The Christ-tone should be on all our intercourse, and on all our relations. And that Tightness, that gentleness, that graciousness, will mightily help to prolong our life, and bring round to us, over and over again, good days.

1Pe. 3:13. The Safety of the Good.The Jews of the Dispersion found it very difficult to live Christian lives in the midst of heathen associations. Silvanus had come to St. Peter bringing tidings of exposure to a fiery trial of persecution. They were accused of being evil-doers, preaching revolutionary doctrines. The very name of, Christian exposed them to odium and outrage. St. Peter felt that he could not withhold his words of comfort and counsel from those who were thus suffering. After cheering them, by reminding them of their noble standing and high privilege in Christ Jesus, he tells them that their daily lives, in all their relationships, whether as slaves under masters or as citizens under rulers, should be such as to refute all slanders. In all their sufferings they should follow in the footsteps of the patience and meekness of Christ, their very submission and gentleness disarming all opposition. For all this there were the broad rules of holy living, such as Christ had taught; and those who lived according to these rules may surely trust in Gods protection. They know how to defend themselves, but their best defence will be the silent witness of their lives.

I. Who may be called a follower of the good? What St. Peter understood by the good is indicated in 1Pe. 3:10-11. The good is always close kin with the kind. It means the gracious and kindly deed, and the love of peace. The follower of the good is

1. One who can discern the good. When a man is born again, regenerate in the power of the Holy Ghost, one of the best signs of the change, and one of the best expressions of the new life, is quick discernment of anything and everything that is good. It is as if the magnet were charged with the Divine loadstone of Him who is good, and consequently found out, and drew to itself, the iron of goodness everywhere. We must have lost our proper sensitiveness as Christians if we find ourselves uncertain whether things offered to our thought, or to our enjoyment, are good or evil. We should discern the good.

2. One who chooses the good. The will and the effect must follow on the sensibility and the discernment. The Latin motto is, I approve the better course, but I follow the worse. But that is the un-Christian example. If we know good, we must do the good we know. If we see the good, we must follow it wheresoever it may lead. The Divine regeneration strengthens the will for the choosing and steadily working out of the good.
3. One who recognises the activity of good. The righteous are those who have goodness enough in themselves to oppose evil, and try to make other people good, and so win God His triumph. Passive goodness is but a poor, frail, sickly thing, if indeed there is such a thing. You must be good, in order that you may do good. The term followers implies zealous for. Every Christly person should be a zealot for the good. Goodness a holy passion with him; he living to get it enthroned everywhere.

II. How may harm come to the followers of the good?Through much tribulation we must enter the kingdom. St. Peter had chiefly in mind outward and temporal troubles, the spoiling of the Christians goods, the slander heaped on the Christians name, the peril of the Christians life. Men could harm the Christians body; they could hinder the Christians work; they could damage the Christians reputation. But all these are external to the man, they do not harm the man. Stone walls cannot imprison souls and keep them from their communion with God. Persecutions do not destroy faith. Martyrdom cannot touch the eternal life in Christ Jesus. Though we are not exposed to the perils of the early Christians, none of us fail to need St. Peters encouragement.

1. Some harm will come from the relics of personal frailty. There are bodily tendencies, inclinations, and passions, ever ready to do us harm.
2. The earnest Christian must take his share of the common evils that belong to human circumstances.
3. He must even take into account the harm that the foes of goodness may devise against him. These take varying shape for each age. Let men speak evil of us; let men set snares for our feet; let men persecute us according to the fashion of their times; it really does not much matter. Plato, being told that he had many enemies who spoke ill of him, replied, It is no matter; I will live so that none shall believe them. Goodness is an ever-triumphing power over all harm. Goodness can disarm persecutors. Goodness can shield from persecutors. Goodness outlasts the persecutors. Goodness can even get itself better through the persecutions.

The Safe Conduct.Detail as to Christian conduct forms a feature in the epistles which renders them exceedingly valuable to the Church. They contain specific directions for particular circumstances, and encouragement for moments of trial. St. Peter, in this chapter, deals with the duties imposed by marriage, and also with those inspired by Christian fellowship. He instructs us as to our conduct before the world. Moral courage is an essential element in that conduct (1Pe. 3:14-15). The hallowed presence of God in thought strengthens the Christian in every good purpose. We are strong to resist temptation, to bear trial, and to confront our adversaris, when God is enthroned in our affection.

I. To follow that which is good is to excite opposition.And who is he that will harm you? Our persons, our characters, our families, and our worldly affairs, will be attacked. The lion is quiet enough in his den until he hears the footstep of the hunter. It is the tread of virtue in your life that rouses the anger of your enemy. Calmly reflect on the fact that what we must expect from a sinful world is opposition. If this fact is not borne in mind, especially by young Christians, a bitter disappointment will be experienced. The young heart, which has been born again, finds the world all changed. There is a frown where used to be a smile, a repulse where used to be a welcome, and a sharp cut where used to be a healing balm. That tender heart overlooks the fact that the change has taken place in itself, and not in the ungodly surroundings. If we change our front, how can we expect our old companions in sin to countenance us? Think of the accusations we bring against them. We tell them, by our conduct, that they are offenders against man and God, and that they deserve eternal wrath. Is it a wonder, therefore, that their anger should be kindled against us? When the commandment entered, sin revived, and St. Paul experienced a mortal struggle. We have felt the same. If the light of truth encountered such bitter opposition in our own heart, how much more so in the wide world? The Christian character is itself in active opposition to sin. There is a wide difference between the two oppositesthe believer carries on a war with the enemy of the unbeliever for his own benefit, but the unbeliever wars against the friend of the believer to his intended hurt. We say intended hurt, because it is impossible to damage light. You may exclude it, but harm it you cannot. Truth, honesty, kindness, love, self-sacrifice, and the fear of God, no one can tarnish. Therefore, let not the good which is in us suffer on account of crooked following, but let our course be straight and thorough, that our very presence may excite the envy, malice, hatred, and destructiveness of the evil heart.

II. To follow that which is good is to cultivate the noblest virtues.St Peter in the second epistle, says, Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord, according as His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him who hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption which is in the world through lust (1Pe. 1:2-4). Partakers of the Divine nature, is an expression akin to that used by the apostle St. John: Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. The new creature in Christ Jesus, of St. Paul, and of His own will begat He us with the word of truth, spoken by St. James, echo the Masters teaching to Nicodemus concerning the new birth: Except a man be born of water and of the spirit, he cannot enter into the kingdom of God. If such a tree be planted in the human heart, the result cannot otherwise be than the fruit of the Spiritlove, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance. The tendrils of the Divine life in man stretch onward in the path of the goodness of God. The safety of the Christian character consists as much in the course it follows as in the overruling hand of God. That course is one of expansion of thought, communion with God, goodwill towards men, and a supreme effort to benefit all mankind by the dissemination of Divine truth. There is but one path to growth and strength before the new-born child. The germs of thought, of emotion, of moral obligation, and of life generally, will only thrive in the good soil adapted to their growth. Give the child wholesome food, fresh air, education, exercise, and exemplary society, and the attributes of manhood will develop and advance towards their final stages. The new man, created in Christ Jesus, in like manner, by following that which is good advances towards the enlargement of its capacities and the perfection of its being. The one path to eternal life yields the fruit of holiness, and imparts the strength necessary to pass over the ground. Therefore we advance in our faith from the bare fact that man cannot harm us, to the second great truthviz., that the course of virtue affords nourishment for the spiritual man. By doing the right we gain strength, and become more valiant. Prayer to God, justice and mercy to man, and the general conformity to the will of the good God which the gospel prescribes, enlarge our capacity of resistance to evil. To follow that which is good is to Be strong in the Lord, and in the power of His might.

III. To follow that which is good ensures the Divine approval.If God be for us, who can be against us? The history of the Church shows that The chariot of Gods providence runneth not on broken wheels, as the immortal Rutherford used to say. Every movement is sure, and every turn of the wheel of Providence secures the good of the Christian. If God smiles upon us, what matters it who may frown?

Do right. And thou hast nought to fear;
Right hath a power to make thee strong:
The night is dark, but light is near;
The grief is short, the joy is long.

The power of right no one can describe. Government, the universe, yea, the throne of God, rests upon it. It has never yet suffered defeat. Sometimes its vindication has tarried long, but not for ever. Clouds cannot impede the course of the sun, although they may hide it from our view. So the chariot of justice cannot be delayed by wicked men. The power of goodness, we would almost say, is still greater. Every thought, word, and deed, which is prompted by eternal love, must travel on to its goal. There is a charm as well as power in doing good. You remember the line of Goldsmith

And learn the luxury of doing good.

It must be done without pomp or desire of glory, as Pope puts it:

Do good by stealth, and blush to find it fame.

Furthermore, there is a sense of safety in doing good. We are never stronger than when we are conscious of following God as dear children in the matter of walking in love. Fountain has given us two beautiful lines on this.

Happy were men if they but understood
There is no safety but in doing good.

There is One who was called Good Master. He is the Fountain of Good, the Inspirer of Good, and the Giver of Good. He only can make us good. Unless we are made good we cannot seek it. The great secret of following in a good course is the good heart which the blessed Saviour gives. In the path of virtue, truth, and mercy, there is a good hope through grace. The greater brightness is at the farther end of the good way. Although there is a dark valley to cross, yet we shall fear no evil, for the Good Shepherd will be with us, to safely conduct us into His eternal fold.Weekly Pulpit.

Be Zealous.The better MSS. give the word (zeltai) which is commonly rendered zealous for, as in Act. 21:20; Act. 22:3. As a word in frequent use among devout Jews (as, e.g., in the name of the apostle Simon Zelotes), it has a special force as addressed to the Church of the Circumcision. Be zealous, he seems to say to them, not as Pharisees and scribes are zealous, as you yourselves were wont to be, for the Law as a moral and ceremonial code, but for that which is absolutely good.Dean Plumptre.

ILLUSTRATIONS TO CHAPTER 3

1Pe. 3:8. Courtesy.The Queen, accompanied by Lady Agnes Duff, was once visiting the fine falls of Corriemulzie. In crossing the high road, which runs between the cottage grounds and the site of the Falls, the party met a drove of cattle coming from the Castleton market. The drover, a fine-looking man from Atholl, addressing Lady Agnes, said, Please, can you tell me if the Queen is forward to-night? Her Majesty overheard the question, turned round, and bestowed on the stalwart Highlander a most gracious bow and smile. Sir George Grey then fell back, and told him that it was the Queen who thus bowed to him.

Civility.When old Zachariah Fox, the great merchant of Liverpool, was asked by what means he had contrived to realise so large a fortune as he possessed, his reply was, Friend, by one article alone, in which thou mayest deal too if thou pleasestcivility.

Triumphing over Calumniators.If any one speaks ill of thee, said Epictetus, consider whether he has truth on his side; and if so, reform thyself, that his censures may not affect thee. When Anaximander was told that the very boys laughed at his singing, Ay, said he, then I must learn to sing better. Plato, being told that he had many enemies who spoke ill of him, It is no matter, said he; I will live so that none shall believe them. Hearing at another time that an intimate friend of his had spoken detractingly of him, I am sure he would not do it, said he, if he had not some reason for it. This is the surest as well as the noblest way of drawing the sting out of a reproach, and the true method of preparing a man for that great and only relief against the pains of calumnya good conscience.

Suffering with Christ,

Wouldst thou inherit life with Christ on high?

Then count the cost, and know
That here on earth below

Thou needs must suffer with thy Lord, and die.
We reach that gain to which all else is loss But through the cross.
Oh I think what sorrows Christ Himself has known;

The scorn and anguish sore,
The bitter death He bore,

Ere He ascended to His heavenly throne;
And deemest thou thou canst with right complain,

Whateer thy pain?

Not een the sharpest sorrows we can feel,

Nor keenest-pangs, we dare
With that great bliss compare,

When God His glory shall in us reveal;
That shall endure when our brief woes are oer

For evermore! Simon Dach, 1640.

Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell

5. Toward Christian Brethren 3:8

1Pe. 3:8-9 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded; not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.

Expanded Translation

Finally (besides these particular groups to whom I have been writing), all of you be concordant and agreeable, sympathetic and compassionate, loving your Christian brothers and sisters, tender and kind from the heart, humbleminded; not refunding evil for evil, or reviling (railing, abusive speech) for reviling, but, on the contrary, blessing (them); for unto this type of life were you called, in order that you might inherit a blessing.

_______________________

From the various groups he has treated within the church (servants, wives, husbands), he now turns to the entire Christian society.

be ye all likeminded, compassionate,

LIKEMINDEDhomophronof like mind, of the same mind, concordant of one mind (intent, purpose)Thayer. It expresses an attitude of the mind which strives for harmony. We must, as Christians, be giving diligence to keep the unity of the Spirit in the bond of peace (Eph. 4:3). Compare 1Co. 1:10. Few of us always agree on how to carry out the thousand details of everyday life, But we should ever strive to have the same basic goals, purposes and motives, that provide the very foundations of Christianity.

COMPASSIONATEsumpathes (sun, meaning with, and pascilo, to suffer, be afflicted): suffering or feeling the like with another, sympathetic. The verb form of this word is used of Christ in Heb. 4:15 (with the feeling).

The exhortation of Rom. 12:15 demonstrates what would happen when this virtue was actually practiced: Rejoice with them that rejoice; weep with them that weep, When two tuning forks are set on a table, one across from the other, and one is plucked, the other vibrates also. likewise, when the heartstrings of our brethren are plucked, ours will not fail to vibrate with them.

loving as brethren,

This is all one word in the Greek, philadelphos: loving brother or sister, loving one like a brother. Notice the similar word Philadelphia in 1Pe. 1:22.

tenderhearted, humbleminded

TENDERHEARTEDeusplagchnos (from eu, good, well, kind, tender, and splagnon, meaning the inward parts): thus compassionate, tenderhearted; i.e., being tender and kind from the very heart or inside. Such a person would be easily moved by the sorrows or joys of others. See this word also in Eph. 4:32.

HUMBLEMINDEDtapeinophron (from tapeinos, not rising far from the ground, hence, lowly, plus phran, meaning mind): humbleminded, i.e., having a modest opinion of ones self. In secular writing, this word had the bad sense of being pusillanimous or cowardly. In the Christian life, however, it is a virtue which rises when one has a true estimate of his own worth, ability, and limitations.

not rendering

RENDERINGapodidomi, a common word that sometimes means: to give back, restore, refund, retaliate.

evil for evil

Literally, evil against evil. That is, one should not retaliate with evil when evil is done to him.

reviling for reviling

Again, literally, reviling against reviling. Peter does not endorse the eye for eye or tooth for tooth teaching. In this regard we have the perfect example of Christ, as we saw in 1Pe. 2:23. On this whole subject see Mat. 5:38-42, Rom. 12:17-21, 1Th. 5:15.

Fuente: College Press Bible Study Textbook Series

(8) Finally, be ye all.A return from the special to the general. St. Peter has not, however, forgotten the purpose with which the former rules were given; his thought is still how to produce a right impression on the unbelieving world, although some of these injunctions touch only internal relations between members of the Church. By this shall all men says our Lord, know that ye are my disciples, if ye have love one to another (Joh. 13:35); and, again, That they all may be one . . . that the world may believe that thou hast sent me (Joh. 17:21). Accordingly, this verse, like 1Pe. 3:1; 1Pe. 3:7, is attached to 1Pe. 2:13, and should be translated, Finally, being all.

Of one mind.Or, unanimous. Though the Greek word does not occur elsewhere in the New Testament, the duty is enjoined often, e.g., Rom. 12:16; 2Co. 13:11; Php. 2:2. It involves an agreement not only in doctrine but in practical aims, the affections of all being in the same direction. This unanimity requires expression to be conscious, and therefore it strikes at the root of the reserve by which Christian people do not open out their hearts to each other in the matter of religion. Such unity of mind is no product of indifference, which Leighton describes as not a knitting together, but a freezing together, as cold congregates all bodies how heterogeneous soever, sticks, stones, and water.

Having compassion one of another.Literally, sympathetic. The word compassion has lost the meaning which it once had, and signifies little more than pity. Here the command includes the rejoicing with them that do rejoice, as much as the weeping with them that weep (Rom. 12:15). The same word only occurs again in Heb. 4:15; Heb. 10:34.

Love as brethren.Again a single adjective, fraternal, or, loving the brethren. For the meaning see 1Pe. 1:22, Notes.

Be pitiful.Rather (omitting the word be), tender-hearted. So it is translated in Eph. 4:32, the only other place where it occurs. It differs from sympathetic in being limited to yearnings over the afflicted. Strangely enough, in profane Greek, the word is only found to mean strong-hearted.

Be courteous.The injunction is so charming, and so appropriate in the mouth of St. Peter, that one is almost loth to correct the reading, and substitute (undoubtedly the right word) humble-minded. This adjective brings us back to that mutual subjection and complaisance which is the main subject of all these rules. Comp. also 1Pe. 5:5.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

6. General Counsels, 1Pe 3:8-12.

8. Finally Not as if closing the epistle, but presenting a few things summarily.

One mind Of the same sentiment and affection.

Having compassion Sympathizing with, whether in sorrow or joy.

Love as brethren Literally, brotherly-loving.

Pitiful Tender-hearted, compassionate.

Courteous Benignant, kind. But the best ancient MSS. and Versions read humble-minded.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘Finally, all of you, be like-minded, compassionate, loving as brothers and sisters, tender-hearted, humble-minded,’

Peter now addresses ‘all of you’ and outlines their required manner of life. They are to be at unity among themselves, walking in agreement on essentials, filled with love and compassion, gentle and tender, and humble. None are to push themselves forward, or think a lot of themselves, but are rather to support each other, think a lot of each other, and treat each other with thoughtfulness and consideration. In the words of 1Pe 1:22 they are to ‘love one another from a pure heart fervently’.

‘Like-minded’ or ‘of one mind’. This does not mean just agreeing together. Terrorists are like-minded in that way. It means all having their minds set in the right direction, obedience to Jesus Christ, and seeking to serve as He served (Mar 10:43-45). We are to be like-minded with Him.

‘Compassionate.’ That is sympathising with each other in our problems and our heartaches. Showing loving concern for one another.

‘Loving as brothers and sisters’ is a reminder that we have all been begotten again by God into one family (1Pe 1:3), and are to see each other as related, and are to maintain love one with another in peace and harmony, as in an ideal family.

‘Tender-hearted.’ Tender-heartedness, having the heart of a true shepherd, has often been lacking in the church. Far too many prefer to act as lords over the flock, and to be harsh to people ‘for their own good’. But if we do not weep with compassion, then we should not be judging at all. For Christians should be uplifting each other, not pulling each other down.

‘Humble-minded.’ It is one thing to be outwardly humble, quite another to be humble-minded. This involves genuinely seeing that in many things we may be wrong, and being willing to learn from others. It is seeing that it really does not matter what views we have, for example, on the second coming, because there is so much disagreement about the detail that we are all likely to be wrong. Rather we should be concentrating on the fact of it, and its implications for us and for the world today.

Fuente: Commentary Series on the Bible by Peter Pett

All Are To Behave As Those Who Are Obedient With Regard To Each Other ( 1Pe 3:8-12 ).

After briefly recalling admonitions he has already given (1Pe 1:22; 1Pe 2:22-23) Peter now sums up and expands on the section from the Scriptures, calling on all Christians, both men and women, slave and free, to behave rightly and openly in both word and deed. The Scripture in mind is Psa 34:12-16 which appears to have been popularly used as a Christian guide, but is rendered rather freely so as to adapt it to the situation (as a popular preacher might do today).

Fuente: Commentary Series on the Bible by Peter Pett

Charge to All Believers Regarding Submission In 1Pe 3:8-12 Peter concludes this exhortation on good works towards all men by giving everyone the underlying rule to guide us, which is the love walk, and he quotes a passage about good works to support his statement from Psa 34:12-16.

1Pe 3:8  Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:

1Pe 3:8 “Finally” Comments – That is, “In conclusion to this passage on submitting to one another as a display of good works to the Gentiles.

1Pe 3:9  Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing.

1Pe 3:10  For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:

1Pe 3:10 Comments – Why do we have to guard our lips in order to have a good life: simply because we eat the fruit of our lips. Our words set in motion the course of our lives, so that we literally have to “eat our own words.”

Pro 13:2-3, “A man shall eat good by the fruit of his mouth: but the soul of the transgressors shall eat violence. He that keepeth his mouth keepeth his life: but he that openeth wide his lips shall have destruction.”

1Pe 3:11  Let him eschew evil, and do good; let him seek peace, and ensue it.

1Pe 3:12  For the eyes of the Lord are over the righteous, and his ears are open unto their prayers: but the face of the Lord is against them that do evil.

1Pe 3:10-12 Comments – 1Pe 3:10-12 is a quote from Psa 34:12-16. In the preceding verse of Psa 34:11, the psalmist has declared that he would teach us now to fear the Lord. He then reveals how walk in the fear of the Lord in Psa 34:12-16.

Psa 34:12-16, “What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil, and thy lips from speaking guile. Depart from evil, and do good; seek peace, and pursue it. The eyes of the LORD are upon the righteous, and his ears are open unto their cry. The face of the LORD is against them that do evil, to cut off the remembrance of them from the earth.”

Fuente: Everett’s Study Notes on the Holy Scriptures

Exhortations to Christians in General, Based on Christ’s Work of Redemption and His State of Exaltation.

True brotherly love:

v. 8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous;

v. 9. not rendering evil for evil or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should in her it a blessing.

v. 10. For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile;

v. 11. let him eschew evil and do good; let him seek peace and ensue it.

v. 12. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers; but the face of the Lord is against them that do evil.

Here the apostle in a few sentences indicates what the moral effect of Christianity is: Lastly, you must all be of one mind, sympathizing with one another, loving the brethren, compassionate, humble minded, not returning evil for evil or malediction for malediction, but, on the contrary, blessing, since for this purpose you were called, that you might be heirs of the blessing. The apostle concludes with a summary which is directed to all, whether they be masters or slaves, women or men. Christians at all times should be of the same mind, held together by the bonds of true unity and harmony which are based upon the one foundation of faith, Rom 12:16; Rom 15:5; Php_2:2 ; Php_3:16 . They should sympathize with one another, not only when their brother has need of compassion on account of some misfortune that has befallen him, but also when he is in good luck and would appreciate a cheering word, 1Co 12:26-27. They should be filled with brotherly love toward one another, since they are children of the same heavenly Father and are held together by the bonds of the most intimate love that can be conceived of. They should be compassionate or merciful, ever proving themselves friends in need; humble minded, always ready to yield the honor to someone else instead of holding false ambitions. Even in their conduct with regard to the hostile world, Christians will not seek revenge, will not return evil in kind, will not become guilty of railing and scolding, Mat 5:38-39; Rom 12:17; 1Th 5:15. They are constituted in an entirely different manner, their behavior is the very opposite of such carnal conduct. For when people do them harm, they conquer the evil with good; they return blessing for cursing. And whenever it proves difficult for our old evil nature to follow the example of our Savior in this respect, we remember our calling, God having called us out of the world, away from its sins, in order to impart the fullness of His grace, of His blessing in Christ Jesus, to us. We who, as Luther remarks, are receiving nothing but blessings from God, will surely not feel any desire to wish evil to any person in the world, no matter what the provocation may be. With the gift of eternal life before our eyes, we cannot do otherwise than forgive heartily and gladly do good to those that sin against us.

In a statement which is half warning, half promise, the apostle adds: For he that desires to love life and see good days, let him keep his tongue from evil and his lips that they speak no deceit; let him turn away from evil and do good; let him search for peace and follow after it. This admonition is addressed to Christians and must be understood as referring to the life of Christians only. If any Christian has a desire to enjoy his life in truth, to possess real, genuine happiness, to lead a quiet and peaceable life in all godliness and honesty; if he wants to see good days, days of blessing, from the Lord, when all his earthly needs are provided for and he can lie down in peace and sleep the sleep of the righteous: such a one should guard his tongue and his lips, lest they speak evil and become guilty of deceit. If his enemies slander and provoke him, he should keep silence, and not become guilty of any sins against the Eighth Commandment; if his honor and good name are assailed, he must not lie or deceive in return. The best way of combating the evil, in this case, is that of turning away entirely from the evil, not to think about it, not to plan it, but rather to do good, to return good for evil, to gather coals of fire on the enemy’s head. The attitude of the Christian will be shown especially in this, that he makes every effort to keep the peace, Rom 12:18, not only in a passive, half-hearted way, but with all eagerness, pursuing it with all avidity, without ceasing. See Psa 34:13-17.

The Christians may act thus with all the greater confidence and quiet assurance: For the eyes of the Lord are upon the righteous and His ears toward their prayer, but the face of the Lord is directed upon those that do evil. That is a great source of comfort to the believers: He that keepeth Israel neither slumbers nor sleeps. The Lord is keeping the most careful watch over His children, He hears and sees everything that their enemies are attempting against them. If anyone harms them, His ear is quick to catch the faintest sighing; and His countenance is directed against those that spend their days in doing evil. Vengeance is His, He will repay; and therefore His children may freely and cheerfully put their life with all its vicissitudes into His care, knowing that He will always take care of their interests in a way that will redound to their temporal and eternal welfare.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Pe 3:8 . Exhortations of a general character follow, without regard to the various conditions of men, yet in connection with chap. 1Pe 2:11 ff. They deal with the relations of the Christians towards each other, and towards those who are inimically disposed to them.

] here adverbially: “ finally, lastly ;” in the classics occurs frequently. Pott explains erroneously, by appeal to 1Ti 1:5 : pro summa cohortationum mearum jam eo redit (in like manner Erasmus, Grotius, Wolf, Steiger, etc.). Oecumenius marks the transition very well thus: ; .

] emphatically, in contrast to what preceded: slaves and masters, husbands and wives.

or some such word is usually supplied here; it is more correct, however, to consider the following adjectives, etc., as standing in a dependence similar to that of the participles formerly; only that the apostle has in his mind, instead of the particular . . . in 1Pe 2:13 , the more general exhortation to obedience toward God.

] in the N. T. . . (Theognis, 81, ); frequently , Rom 12:16 ; Rom 15:5 ; 2Co 13:11 ; Phi 2:2 ; similar expressions, 1Co 1:10 ; Eph 4:3 ; Phi 3:16 ; Luther: “ like-minded .”

] “ sympathizing ,” in N. T. . .; the verb, Heb 4:15 ; Heb 10:34 ; for the explanation, comp. Rom 12:15 . Oecumenius explains: ; where, however, it is incorrect to limit the application to suffering only. Bengel: .: mente, : affectu in rebus secundis et adversis.

] “ brotherly ,” Luther; also . .; the substantive occurs in chap. 1Pe 1:22 .

] to be found, besides here, in Eph 4:32 , “ compassionate ;” in classical Greek: qui robustis est visceribus, as in Hippocr. p. 89 C; and figuratively equal to , ; in the sense of compassionate it does not occur in the classics.

] . .; the (humility) as well before God (Act 20:19 ) as towards our neighbour (chap. 1Pe 5:5 , Phi 2:3 , where it is joined with ); here, with the latter reference.

Calvin: humilitas praecipuum conservandae amicitiae vinculum. Hofmann justly questions whether “ , the leading idea of the series of exhortations which here comes to a close, is, as it were, echoed in .” (Wiesinger). For a panegyric on humility, see Lorinus in loc . In the classics means “mean-spirited and faint-hearted.” The word (spurious here) is explained by Gerhard: qui student facere ea quae alteri amica sunt et grata. The first three expressions show the loving relation in which Christians stand to each other; the last two (or three), the conduct of Christians towards all without distinction (Hofmann).

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

1Pe 3:8-17

Analysis:Exhortations of Christians in general, irrespective of their civil and domestic relations, to godly behaviour before an ungodly and hostile world

8Finally, be ye19 all of one mind, having compassion one of another;20 love as brethren,21 be pitiful,22 be courteous:23 9Not rendering evil for evil, or railing:24 but contrariwise25 blessing;26 knowing that ye are thereunto called, that ye should inherit a blessing.27 10For he that will28 love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:29 11Let him eschew evil,30 and do good; let 12him seek peace, and ensue it.31 For32 the eyes of the Lord are over33 the righteous, and his ears are open unto their prayers:34 but the face of the Lord is against35 them 13that do evil. And who is he that will harm you, if ye be followers36 of that which is good? 14But and if37 ye suffer for righteousness sake, happy38 are ye: and be not 15afraid of their terror,39 neither40 be troubled; But41 sanctify the Lord God42 in your hearts: and be ready always to give an answer43 to every man that asketh you a reason of44 the hope that is in you, with meakness and fear: 16Having a good conscience; that, whereas45 they speak evil of you,46 as of evil doers, they may be ashamed that 17falsely accuse your good conversation in Christ.47 For it is better, if the will of God be so, that ye suffer for well doing than for evil doing.48

EXEGETICAL AND CRITICAL

[On the whole section.]The Apostle hastens to conclude the Epistle, but not without laying down precepts for the conduct of Christians in generalirrespective of their social positionin their dealings with an ungodly world; he substantiates these general exhortations by indicating the feelings they ought to cherish beforehand the one toward the other.

1Pe 3:8. Finally, all being of one mind, sympathizing, loving the brethren, compassionate, courteous (kind). , adverbial Accusative, introduces the third main division, and conclusion of the Epistle.[Oecumenius supplies the following connection: ; . , .M.]= from , of one mind, agreeing in manner of thinking, so as to pursue one end, and to make choice of one way, cf. 2Co 13:11; Php 2:2.

[Robert Hall:Could we indulge the hope that such a state of things (i. e., oneness of mind) was likely soon to establish itself, we should hail the dawn of a brighter day, and consider it as a nearer approach to the ultimate triumph of the Church than the annals of time have yet recorded. In the accomplishment of our Lords prayer, that all His people may be one, men would behold a demonstration of the Divinity of His mission, which the most impious could not resist, and behold in the Church a peaceful haven inviting them to retire from the tossings and perils of this unquiet ocean, to a sacred enclosure, a sequestered spot, which the storms and tempests of the world were not permitted to invade.M.]

, the disposition which enters into anothers weal or woe, joys with the joying, and weeps with the weeping, Rom 12:15; 1Co 12:25; Heb 13:3. Always to see in the sufferings of others only a judicial or pedagogical element, is contrary to the mind of Christ. [Christian sympathy refutes also La Rochefaucoults slander of human nature, that man always sees in the sufferings of others something not altogether displeasing.M.]

, cf. 1Pe 1:22; 1Pe 4:8; 1Pe 5:9; Rom 12:10., brave, courageous, then also tender-hearted, compassionate, as here. This quality, like that which follows, has already a bearing on our conduct in relation to the world., kind in thought and deed, benevolent to everybody.

[Leighton:This courteousness which the Apostle recommends is not satisfied with what goes no deeper than words or gestures. That is sometimes the upper garment of malice, saluting him aloud in the morning whom they are undermining all the day, and sometimes, though more innocent, it may be troublesome merely by the vain affectation and excess of it; and even this becomes not a wise man, much less a Christian; an over-studying or acting of this is a token of emptiness, and is below a solid mind. Nor is it that graver and wiser way of external, plausible deportment, which fully answers this word. That is the outer half, indeed, but the thing itself is a radical sweetness in the temper of the mind, that spreads itself into a mans words and actions; and this not merely natural (a gentle, kind disposition, which is, indeed, a natural advantage which some have), but spiritual, from a new nature descended from heaven, and so in its original nature it far excels the others, supplies it where it is not, and doth not only increase it where it is, but elevates it above itself, renews it, and sets a more excellent stamp upon it. See note in Appar. Crit., above.M.]

1Pe 3:9. Not rendering evil for evil, or railing for railing, nay, rather on the contrary, blessing, because ye know that to this end ye were called.The Apostle, by recommending abstinence from every kind of revenge, and the love of our enemies, follows the express declarations of the Saviour; this is also evident from the reason on which he grounds the exhortation, Mat 5:39, etc.; Luk 6:27, etc.; of. Rom 12:17; 1Th 5:15; 1Pe 2:23; Luk 6:28., the direct contrast of rendering evil for evil and railing for railing. To bless, to desire good, and to show it in word and deed, even as the blessing of God is a reality. The word implies, according to Calov, every kind of temporal and eternal benefits, especially the latter. [See note in Appar. Crit., above.M.] , viz.: to blessing, do not join to , cf. 1Pe 2:12. [On the other hand, see note in Appar. Crit., above.M.], as disciples of Jesus, and children of God, you are destined to be the light and the salt of the world, and to exert a beneficent influence on it, Mat 5:13-14.

That ye should inherit blessing.The idea implied in these words is: as ye sow, so ye shall reap, as ye work, so shall be the recompense, Mat 7:2; Mat 5:7; Mat 10:32; Luk 6:38. [See note in Appar. Crit., above.M.] refers, however, to the free grace in the distribution of the recompense, that it is a reward of grace, then to the title of the Sonship, and constant possession, Mat 25:34. Chrysostom:Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility and kindness.Gerhard:Believers, if they are offended, should recollect that God has not covered them with His curse, although they deserve it just as much as others, but has blessed them with all heavenly blessing.Weller:Your lot is better than that of the ungodly. God has called you to the inheritance of heaven, that you might be the children of God, and joint heirs with Christ, and become the sharers of the Divine nature. On the other hand, the ungodly are rejected from the presence of God, and excluded from that heavenly inheritance. [Christian revenge is to forgive and forget injuries, and to bury them in love.

The sandal tree perfumes, when riven,
The axe that laid it low.
Let him that hopes to be forgiven
Forgive and bless his foe.

Cf. Pro 25:22; Rom 12:20.M.]

1Pe 3:10. For he who desireth to love lifethat they speak no guile.The exhortation to humble conduct, and the love of enemies is now substantiated by citations from the Old Testament. These embody the truth that such conduct assures us of the protection, the gracious regard and blessing of God. The Apostle quotes, without any material change, from Psalms 34. 1Pe 3:13 to 1Pe 3:18, the second person being changed into the third in 1Pe 3:13-15. Only 1Pe 3:13 varies somewhat from the LXX., which reads: , , while here we have: . Bengel says, that the Apostle adds new salt, saying: Who really and truly loves life, who is so thoroughly in earnest about this love that he fulfils its demands. It seems better, however, to put a comma after , as in the LXX. Whoso desireth to live, and to love and see good days. The alteration may have been made with reference to those sayings of Christ which advert to a false love of life, Mat 10:39; Mat 16:25; Mar 8:35; Luk 17:33; Joh 12:25. = , of experience and enjoyment.=to make an end of, to allay, to stop, hinder, keep back from a thing. The expression pre-supposes the natural unruliness of the tongue and its wild, natural impulse to evil. Wiesinger. [Calvin:Primum notat, qu lingua vitia cavenda sint, nempe ne contumeliosi ac petulantes simus: deinde ne fraudulenti ac duplices. Hinc ad facta descendit, ne quem laedamus, vel ne cui inferamus damnum.M.] . (Lachmann and Tischendorf omit ). is governed by . Winer, p. 278. denotes acting the deceiver or hypocrite; , cf. Jas. 1, 26. David, in this verse, refers primarily to temporal life and experience, so does Peter.

1Pe 3:11. Let him turn away from eviland pursue it.=to bend out or from, turn away from, shun, avoid, decline, Rom 3:12; Rom 16:17; Isa 1:16-17; Rom 12:9.= elsewhere, 1Th 5:15; Rom 12:18. [See note in Appar. Crit.M.]

1Pe 3:12. Because the eyes of the Lord are upon the righteous, etc.The reason is now given why those who act upon the preceding exhortation may cherish the hope of life and good days, and the contrary is stated. and are here in antithesis, the one denoting the gracious regarding of God, the other His look in anger. = not Christ but the Father, cf. Jam 5:4. not = against, as it has not this meaning. Understand: are directed. We are wont to look with a severe eye on those with whom we are angry. Bengel:Anger excites the entire human countenance, love brightens the eyes. cf. 2Sa 22:28; Lev 17:10; Lev 20:5; Psa 68:3.

1Pe 3:13. And who is he thatif ye be emulous of that which is good?Inference drawn from the gracious regard of God directed upon the righteous. , who will be able to harm you, who will be suffered to injure you? of. Isaiah 1, 9; Rom 8:33. The sense is not: Nobody will have any mind to harm you. Peter, at least, knew the world differently and his Master had foretold differently, 1Pe 2:12; 1Pe 2:15; 1Pe 2:18; 1Pe 3:9; Mat 10:24; Mar 10:44; Joh 13:16. The passage supplies therefore no new reason for peaceableness and holiness. . (Lachmann, Tischendorf [and Alford with A. B. C. and others.M.], read ; that is the more difficult reading. Fronmller [ is better sustained and yields a better sense than , which later reading Alford supposes to have come in from 3Jn 1:11.M.]. is elsewhere only applied to persons, here it is applied to the abstract , because the good as personified in Christ is the point of reference, cf. Tit 2:14; 3Jn 1:11.

1Pe 3:14. But if even ye sufferbe not terrified with their terror nor be troubled,But although God should not prevent your suffering, as indeed some of you have been already visited with suffering, 1Pe 4:12; 1Pe 4:17; 1Pe 4:19; 1Pe 5:9-10, ye are nevertheless blessed if ye suffer on account of righteousness, as Christ says, Mat 5:10. with the Optative denotes subjective possibility, without any reference to definite time. Winer, p. 309. [Augustine: martyram facit non pna sed causa.M.].; cf. 1Pe 2:24, not only the confession of the truth, but right and holy thinking and living, well-doing in general, cf. 5:11, 13, 17; 1Pe 2:20; Mat 5:20; Mat 6:33. There is no reason for seeking here the Pauline idea of . sc. cf. 1Pe 1:9; 1Pe 4:13; Job 5:17. [Bengel: Ne hoc quidem vitam beatam vobis aufert, immo potius auget.M.]. sc. of evil-doers, 1Pe 3:12. This is a citation from Isa 8:12-13. may be taken actively of the terror which they cause, cf. Job 3:25; Psa 91:5, or passively of the fear with which they are seized. In Isa 8:12-13, the word seems to have a passive sense, here an active one. Be not afraid of the terror which they inspire, and do not suffer yourself to be disconcerted. [But see note in Appar. Crit. above.M.]. , a climax, to become confused, disconcerted, troubled.

1Pe 3:15. Nay, rather sanctify God the Lord in your hearts. =, to adore God as the Holy One, to acknowledge His holiness in thought, word and deed. Mat 6:9; Calvin:If we are convinced from the depth of our soul that the promised help of God is all-sufficient, we shall be most effectually armed against all fear. Confession, being the outer sanctification, must be united to the inner sanctification; hence the exhortation which follows cf. Rom 10:10; Mat 10:32. [I have adopted in Appar. Crit. the reading .M.]

Being ready always for an answerhope in you. (Lachmann omits ; then would define the sanctification). But forget not that freedom from the fear of man does not exclude but include responsibility. The Christian, says Steiger, is not bound to account for his faith to any scoffer or such like (Mat 6:7), but to every man asking reasons, cf. 1Pe 4:5; Rom 14:12; Heb 13:17; Act 24:14 etc.; Act 26:6 etc., a defence, an apology, no learned theories but a brief account of the Person in whom we believe, of the testimony on which, and the reasons why we believe, and of the hope which this belief warrants us to cherish. Cornelius:Peter demands an answer, not a disputation.Join to . . We have already seen, especially in the opening of the Epistle, 1Pe 1:3; cf. 1Pe 1:13, that hope, in the Apostles view, is the real centre of the Christian life. It is the end of regeneration, the sum-total of all the blessings of salvation, the kernel of the whole of salvation. The primitive Christians were often persecuted for their hope in the salvation of the Messiah. Every believer should become thoroughly assured of the reasons for this hope. Christian faith and the hope founded on it, must attain such vital strength in our inmost heart ( ) as to be able to become a counterpoise to the lust and fear of the world. [Luther:In persecutione oportet nos habere spem: si ratio spei exigitur, oportet nos habere verbum. Bengel:Spes Christianorum spe commovit alios ad percontandum. Didymus says: Here is a caution to those who imagine that it is enough for us to lead what is called a moral life, without a sound foundation of Christian faith; and here is a special admonition to the Clergy, to be able to solve doubts and remove difficulties which may perplex their people, and to stop the mouths of gainsayers (Tit 1:11) and render a satisfactory reason of whatever they do, or teach.M.]

1Pe 3:16. With meekness and fear, having a good conscience.[The German version, following the Vulgate, begins 1Pe 3:16 with but with meekness, etc.M.]. . (Lachmann, Tischendorf [and Alford, following A. B. C. and many others.M.], insert before ); the sense beingprovided [or as Alford explains ready, but not over ready.M.], cf. 1Pe 3:4, free from haughtiness, scorn and bitterness in the consciousness of truth and with the desire to convince. in respect of God, whose cause we should not prejudice. [Alford defines proper respect for man and humble reverence of God.M.]. Luther:Then must ye not answer with proud words and state your cause with a defiance and with violence, as if you would tear up trees, but with such fear and humility as if ye stood before the judgment-seat of God,so shouldest thou stand in fear, and not rely on thy own strength, but on the word and promise of Christ. Mat 10:19; 1Co 2:3. not cordinated with, but subordinated to . Harless:Only he is able to defend his Christian hope with full assurance, who has kept in a good conscience, as in a good vessel, the grace he has received. cf. 1Pe 2:19. A good conversation is the most telling apology before slanderers. [Calvin:quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit.M.]

That in the matter in which they speak against you as evil-doers, they who slander your good conversation in Christ, may be ashamed. .You were not only called to bless your enemies, but to become a blessing to them in putting them to shame, and if possible, to win them. cf. 1Pe 2:12-19. , to use hard words, abusive and haughty conduct in order to terrify and so to coerce, any one. It denotes greater hostility than , 1Pe 2:12., see 1Pe 2:12; 1Pe 1:15. Join to not to . A conversation led in communion with Christ, looking up to Him, in His strength and with His help. They slander your good conversation, i. e., you on account of your good conversation. This is to give prominence to the folly of their detraction, which sooner or later must become manifest to themselves.

1Pe 3:17. For it is better to suffer for doing well, if the will of God should will it so, than for doing ill. . In no event will you escape suffering. Peter now meets, as Gerhard observes, the objection: I should not take it so hard, if I had merited it. He says: Is it not better to suffer for doing well than for doing ill? denotes that which is more advantageous, deserves the preference; cf. 1Pe 2:19. Grotius:This is what Socrates said to his wife without being instructed, as we Christians are, respecting the right way and whither it leads. (The textus rec. reads ; but Tischendorf [following A. B. C. K. L. and others.M.] prefers the Optative.), cf. 1Pe 3:14, if and as often as it may be His will. cf. Mat 18:14; Mat 26:39; Mat 26:42; 1Co 4:19; Jam 4:15; 1Pe 1:6; 1Pe 4:19.[ placuerit voluntati divin meaning the will itself, and the operation of the will (like the stream streams,the river flows, etc.,) cf. Jam 3:4, see Winer, p. 627.M.]., this will is known from what happens to us. [Luther:Go on in faith and love; if the cross comes, take it; if it comes not, do not seek it.M.]

DOCTRINAL AND ETHICAL

1. The above warnings against self-revenge and exhortations to love our enemies are not peculiar to Christianity. They are already found in the Old Testament, and Christianity simply enforces, them by new and stronger motives. Steiger:The frequent warnings against self-revenge found in this Epistle, seem to have also an individual origin in the vehemence peculiar to Peter and in his holy dread of actions similar to that in the case of Malchus.
2. The exhortation to fear God, which occurs repeatedly in this Epistle, is characteristic of the Petrine doctrine. This enforcing of fear, although more peculiar to the economy of the Law than to that of the Gospel, is equally necessary under the dispensation of the New Testament, and few Christians will be found who are past it. As the difference of tropes (German, Lehrtropen) has always a providential signification for different individualities and degrees of development of the Christian life, so it is the case here. Weiss.

3. The manner in which Peter refers to the sufferings of his contemporary fellow-believers supplies us with hints as to the date of this Epistle.

4. To draw from 1Pe 3:14 the inference that in the opinion of Peter it is possible to acquire and merit heaven on account of righteousness, would be a great mistake; no, only the assurance of salvation and the degree of glory depend upon suffering for Christs sake and suffering with Him.

HOMILETICAL AND PRACTICAL

Beams of the glory of God which shine forth from the character of believers.The blessing attitude of Christians in a hostile world.The dignity and blessing of the cherished cross.Are we permitted to love life and to desire good days?Of true and false peace.The flaming eye of God upon evil-doers.The Christians watchword; nobody is hurt but by himself (Chrysostom has written a work on this subject).The secret of being blessed in sufferinga good conscience, the shield and protection of believers.

Starke:Try thyselfwhether thou art of such a mind, 1Pe 3:8. Mic 6:8.All the members of the body are ready by sympathy to lighten the sufferings of the suffering members.Canst thou requite evil with good? Try thyself; if thou art able, thou art a child of God, if not, it is idle conceit, Mat 5:45.There is no member of the body with which man is more likely and more ready to sin than with the tongue; hence we should carefully reflect upon what we speak and how we speak, Jam 3:5-6; Pro 16:26; Pro 17:27; Sir. 22:33.Peace is rare game, in the diligent pursuit of which every Christian ought to be a quick huntsman, Pro 15:18; Pro 25:15; 2Co 13:12.Nothing is more likely to move us to a holy conversation than the constant and lively recollection that the eyes and ears of God are ever around us. If this cannot fill a man with holy dread, he denies God in deed, though he confess Him in words, Deu 6:18.Although the godly do not cry with their mouth, they cry to God with their heart, Psa 34:16; Psa 34:18. The world is enraged, Satan shows his teeth, it rains enemies: should this make thee alarmed, thou who lovest God? Hast thou not a Father who is almighty, and a King who is the Conqueror of all His enemies? Shall men, vile dust and ashes as they are, or hell itself then be able to hurt a hair of thy head unless He permit it? Be therefore courageous! the Lord be with thee; come hither, sword of the Lord and Gideon, Psa 56:12.The ungodly who persecutes the saints runs against a wall of iron and breaks his head, Jer 20:11.The strength and joyfulness of faith in heavy sufferings and persecutions differs altogether from self-made stoical insensibility and hard-heartedness.The heart is a timid thing; at the least stirring of a cross-wind [so the German.M.] it begins to tremble as the leaves of trees. But do right, and fear not the devil, Heb 11:27.The ornament of Christs true bride is within, Psa 45:10; Luk 17:20.A judicious physician makes great allowance for a delirious patientdo thou the same for those who err, Gal 6:1.Silence is sometimes better than speaking, Mat 27:12; Mat 27:14; Col 4:5-6; Pro 26:4-5.Nobody should cause his own sufferings; but those which God imposes every body should bear with patience, Lam 3:26; Lam 3:28.To suffer innocently is the honour, but to suffer for sin is the shame of Christians, 1Pe 4:15; Mat 5:11.

Lisco:Christian feeling in evil times.The all-conquering power of faith and love of the sharers of Christs kingdom.The art of providing good days for ones self.

Stier:Good days without sorrow and tribulation from without are not good for us, but would be the greatest misfortune to our souls.

Staudt:Direction for good days; 1. How we should live inwardly; 2. How we should live outwardly; 3. How we should live upwardly.

V. Herberger:1. What is following Christ? 2. What reasons have we to do it cheerfully and readily?

[Leighton: 1Pe 3:8.Men having so many disputes about religion in their heads, and no life of religion in their hearts, fall into a conceit that all is but juggling, and the easiest way is, to believe nothing; and these agree with any or rather with none. Sometimes it is from a profane supercilious disdain of all these things, and many there be of these, of Gallios temper, that care for none of these things and that account all questions in religion, as he did, but matter of words and names. And by this all religions may agree together; but it were not a natural union by the active heat of the spirit, but a confusion rather, by the want of it: not a knitting together, but a freezing together, as cold congregates all bodies how heterogeneous soever, sticks, stones and water; but heat makes first a separation of different things and then unites those that are of the same nature.Beware of two extremes that often cause divisions, 1. Captivity to custom; 2. Affectation of novelty.The scales of Leviathan, as Luther expresses it, are linked together; shall not the Lords followers be one in Him? They unite to undermine the peace of the Church, shall not the godly join their prayers to countermine them?Says one: Nothing truly shows a spiritual man so much, as the dealing with another mans sin.Sin broke all to pieces, man from God and one from another. Christs work in the world was union.The friendships of the world, the best of them, are but tied with chains of glass, but this fraternal love of Christians is a golden chain, both more precious, and more strong and lasting; the others are worthless and brittle.The roots of plants are hid under ground, so that themselves are not seen, but they appear in their branches and flowers and fruits, which argue there is a root and life in them; thus the graces of the Spirit, planted in the soul, though themselves invisible, yet discover their being and life in the tract of a Christians life, his words and actions, and the frame of his carriage Faith worketh by love, so then where this root is, these roots will spring from it and discover it, pity and courtesy.He whom the Lord loads most with his richest gifts, stoops lowest, as pressed down with the weight of them; the free love of God humbles the heart most to which it is most manifested.

1Pe 3:9. One mans sin cannot procure privilege to another to sin in that or the like kind. If another has broken the bonds of allegiance to God and charity to thee, yet thou art not the less tied by the same bonds still.

1Pe 3:11. We may pursue peace among men and not overtake it; we may use all good means and fall short; but pursue it up as far as the throne of grace; seek it by prayer and that will overtake it; that will be sure to find it in Gods hand, who stilleth the waves of the sea and the tumults of the people. If He give quietness, who can give trouble?

1Pe 3:14. It is a confirmed observation by the experience of all ages, that when the Church flourished most in outward peace and wealth, it abated most of its spiritual lustre (opibus major, virtutibus minor) which is its genuine and true beauty: and when it seemed most miserable by persecutions and sufferings, it was most happy in sincerity and zeal and vigour of grace. When the moon shines brightest towards the earth, it is dark heavenwards, and on the contrary when it appears not, is nearest the sun and clear towards heaven.M.]

1Pe 3:15. Beware of an external, superficial, sanctifying of God, for He takes it not so; He will interpret that a profaning of Him and His name. Be not deceived, He is not mocked; He looks through all visages and appearances, in upon the heart, sees how it entertains Him, and stands affected to Him, if it be possessed with reverence and love more than either thy tongue or carriage can express; and if it be not so, all thy seeming worship is but injury, and thy speaking of Him is but babbling, be thy discourse ever so excellent; yea, the more thou hast seemed to sanctify God while thy heart has not been chief in the business, thou shalt not by such service have the less, but the more fear and trouble in the day of trouble, when it comes upon thee.

[1Pe 3:8. The following passage from Polybius quoted by Raphelius, Obs. Vol. II. p. 760, beautifully illustrates : Certainly, if Scipio was peculiarly fitted by nature for any thing, it was for this, that he should inspire confidence in the minds of men, ; i. e., make those whom he addressed have the same feelings.M.]

[1Pe 3:10. A certain person travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him and told her father. He said, Call the man in. When he came in, the Rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life and desireth to see good days, let him refrain his tongue from evil and his lips from speaking guile? This is the elixir of life and is found in the mouth of man. Quoted by Rosenmller from the Book of Mussar, 1 Peter 1.M.]

[1Pe 3:15. Pope:

Hope springs eternal in the human breast,
Man never is, but always to be, blest.M.]
[Bentley:It is certain there is no hope, without some antecedent belief, that the thing hoped for may come to pass; and the strength and stedfastness of our hope is ever proportioned to the measure of our faith.M.]

[Vinet:We are debtors of religious truth to our brethren, as soon as we ourselves become possessed of it; We are debtors in the strictest sense of the term, for, properly speaking, the truth is not the exclusive property of any one. Every good, which may be communicated by its possessor without impoverishing himself, cannot remain exclusively his own. If this proposition be not true, morality falls to the ground. How much more does this hold good of a blessing which is multiplied by division of a spring which becomes more abundant as it pours out its waters!

The truth is not to be scattered at random like contemptible dust; it is a pearl that must not be exposed to be trodden under foot by the profane. To protect it by an expressive silence is sometimes the only way we can testify our own respect for it, or conciliate that of others. He who cannot be silent respecting it, under certain circumstances, does not sufficiently respect it. Silence is on some occasions the only homage truth expects from us. This silence has nothing in common with dissimulation; it involves no connivance with the enemies of truth: it has no other object than to protect it from needless outrage. This silence, in a majority of instances, is a language; and when in the conduct of those who maintain it, every thing is consistent with it, the truth loses nothing by being suppressed; or to speak more correctly, it is not suppressed; it is vividly, though silently pointed out; its dignity and importance are placed in relief; and the respect which occasioned this silence, itself imposes silence on the witnesses of its exhibition.M.]

[Bp. Hale:The proper meaning of the Apostles direction and its connection, with the preceding advice, may be thus stated: give ye unto God in your hearts that honour, which is due unto Him, in trusting to His promises, and reposing upon His providence, by a stedfast confidence and reliance; and since ye live among heathens and professed enemies of the Gospel, be not ye daunted with their oppositions and persecutions; but be ready, when ye are thereunto duly called, to make profession of that true faith and religion which ye have received: but let not this be done in a turbulent and seditious manner, but with all meekness of spirit and reverence to that authority, whereby ye are called thereunto.M.]

[Chrysostom:

1Pe 3:14. Should the empress determine to banish me, let her banish me; The earth is the Lords and the fulness thereof. If she will cast me into the sea, let her cast me into the sea; I will remember Jonah. If she will throw me into a burning, fiery furnace, the three children were there before me. If she will throw me to the wild beasts, I will remember that Daniel was in the den of lions. If she will condemn me to be stoned, I shall be the associate of Stephen, the proto-martyr. If she will have me beheaded, the Baptist has submitted to the same punishment. If she will take away my substance, naked came I out of my mothers womb, and naked shall I return to it. Ep. ad Cyriacum.M.]

Footnotes:

[20]1Pe 3:8. [=sympathizing in grief and joy.M.]

[21]1Pe 3:8. [=loving the brethren.M.]

[22]1Pe 3:8. [, literally of strong bowels, i. e., of great courage; compassionate, misericordes erga afflictos.M.]

[23]1Pe 3:8. [=humble-minded. The Textus Rec. has for ; but Griesbach, Tischendorf, A. B. C., and many other Codd. read the latter, which forms a proper transition to the next verse. The German reads the former, which gives also a good sense. Quite a number of Codd. have both. The Cod. Sinait. has .M.]

[24]1Pe 3:9. [Non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis. Lyra.M.]

[25]

1Pe 3:9. [ =nay rather on the contrary; renders the contrast more emphatic than .M.]

[=blessing the evil doer and railer.M.]

[26]1Pe 3:9. [ is wanting in A. B. C. K., and many other Codd.It is also omitted in Cod. Sin.Lachmann, Tischendorf and Alford reject it. Omitting , render: Because to this end (namely, ) ye were called.M.]

[27]1Pe 3:9. [Blessing in general, not a specific one; omit, therefore, the indefinite article. Qui cleste regnum aliquando hereditare debent, illi sunt benedicti ac filii benedictionis, non solum passive sed etiam active, benedictionem spiritualem a Deo per fidem recipientes et vicissim aliis ex caritate benedicentes. Gerhard.M.]

[28]1Pe 3:10. [=he who desires; will is ambiguous.M.]

[29]1Pe 3:10. [=fraud, deceit. Alford lays stress on the force of the Aorists as referring to single occasions, or better, perhaps, to the whole life considered as one fact.M.]

[30]1Pe 3:11. [ =let him turn away from evil, and so avoid it.M.]

[31]1Pe 3:11. [=pursue; inquirat pacem ut rem absconditam et persequatur eam ut rem fugitivam. Glossa interlinearis, quoted by Alford.M.]

[32]1Pe 3:12. [=because.M.]

[33]1Pe 3:12. [=upon (directed upon); so German, Van Ess and Alford.M.]

[34]1Pe 3:12. [=prayer, singular.M.]

[35]1Pe 3:12. [=upon (in wrath).M.]

[36]1Pe 3:13. [ =if ye be emulous of (or zealous for) that which is good?M.]

[37]1Pe 3:14. [ =but if even, cf. 1Pe 3:1.M.]

[38]1Pe 3:14. [, not happy, but blessed.M.]

[39]1Pe 3:14. [ =be not terrified by or with their terror, viz.: the terror with which they would fain fill you. Sicut summum malorum, qu lex minatur est cor pavidum et formidine plenum, Lev 26:36; Deu 28:65, ita maximum bonorum qu Christus nobis promeruit inque Evangelio offert, est cor de gratia Dei certum ac proinde in omnibus adversis et periculis tranquillum. Gerhard.M.]

[40]1Pe 3:14. [Second =nor.M.]

[41]1Pe 3:15. [=may rather, cf. 1Pe 2:23; Heb 2:6.M.]

[42]1Pe 3:15. [A. B. C., Cod. Sinait., Lachmann, Tischendorf and Alford read for .M.]

[43]1Pe 3:15. [=ready always for.M.]

[44]1Pe 3:15. [=concerning. Translate the whole verse: Nay, rather sanctify Christ the Lord in your hearts, being ready always for an answer to every man that asketh of you a reason concerning the hope in you, but with meekness and fear.M.]

[45]1Pe 3:16. [ =in the matter in which, cf. 1Pe 2:12.M.]

[46]1Pe 3:16. [A. C. K., Sinait. and others read ; Tischendorf and Alford, with B. and other minor MSS., with the omission of .M.]

[47]1Pe 3:16. [Adopting the former reading, translate the whole verse: Having a good conscience, that in the matter in which they speak against you as evil doers, they who slander your good conversation in Christ may be ashamed.M.]

[48]1Pe 3:17. [Translate, with greater conformity to the original, like the German: For it is better to suffer for doing well, if the will of God should will it so, than for doing ill. A. B. C. K. L. and other Codd., with Tischendorf and Alford, read for , in Rec. and others.M.]

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:

Ver. 8. Be courteous ] Gr. , friendly minded, ready to any good office. Christianity is no enemy to courtesy, but includes it. See the practice of it in Abraham and the Hittites, Boaz and his reapers, the angels’ and apostles’ salutations, the primitive Christians’ holy kiss, in use in Irenaeus’s time, and Tertullian’s, till taken away from the abuse it grew rote; as likewise their love feasts.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

8, 9 .] General summary exhortations to mutual forbearance and love .

Fuente: Henry Alford’s Greek Testament

8 .] Finally ( , adverbial accusative, as , , , , Joh 8:25 , , &c. See Winer, 32. 6. c. gives the connexion well: ; , ), all ( being ) (the adjectival construction still carried on [from ch. 1Pe 2:17 ]) of one mind (reff.), sympathising ( , c. But the meaning is not confined to cases of sorrow: the is also included), loving the brethren, compassionate (in classical Greek, of strong courage , lit. “of strong bowels,” as in Hippocr. p. 89 C (Huther); here, and in ref., as Bengel, “misericordes erga afflictos”), humble-minded (the word forms a note of transition to the next verse: humility being essential both to true gentleness of love and to true patience under injuries);

Fuente: Henry Alford’s Greek Testament

1Pe 3:8 f. Sweeping clause addressed to all, inculcating detailed after Rom 12:10 ; Rom 12:15-17 .

Fuente: The Expositors Greek Testament by Robertson

1Pe 3:8 . , finally . Oecumenius brings out the possible connotations of the word goal and also the law for all love since love is the end of the law. , of one mind, united , an Epic word. St. Paul’s but here wider than parallel expressing Rom 12:16 , . summarises of Rom 12:15 ; cf. Heb 4:15 (of Christ), Heb 10:34 (particular example of sympathy with “the prisoners”). , cf. 1Pe 1:22 ; Rom 12:10 , . , kind-hearted , in Eph 4:32 (only here in N.T.) coupled with kind forgiving one another ; epithet of Jehovah in Prayer of Manasses, 1Pe 3:7 = compassionate , in accordance with metaphorical use of . . . derived from different senses of . Here = , Col. = , Rom 12:16 , cf. Pro 29:23 , LXX, insolence humbleth a man but the humble ( ) Jehovah stayeth with glory ( . ).

Fuente: The Expositors Greek Testament by Robertson

NASB (UPDATED) TEXT: 1Pe 3:8-12

8To sum up, all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; 9not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. 10For, “The one who desires life, to love and see good days, Must keep his tongue from evil and his lips from speaking deceit. 11He must turn away from evil and do good; He must seek peace and pursue it. 12For the eyes of the Lord are toward the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil.”

1Pe 3:8

NASB”To sum up”

NKJV, NRSV,

NJB”Finally”

TEV”To conclude”

This is a Greek idiom ( “now the end”) which means “in summation,” not of the entire letter, but of this context on submission (cf. 1Pe 2:13-25; 1Pe 3:1-22).

“all of you be” This is addressed to the entire community of faith. There is no verb in this list of encouraged attributes.

NASB”harmonious”

NKJV”of one mind”

NRSV”unity of spirit”

TEV”the same attitude”

NJB”you should all agree among yourselves”

This is literally a compound of homos (one or the same) and phrn (mind or thinking). The same concept is encouraged in Joh 17:20-23; Rom 12:16; Php 1:27; Php 2:2.

NASB, NJB”sympathetic”

NKJV”having compassion for one another”

NRSV”sympathy”

TEV”having the same feelings”

This is literally a compound of sun (with) and pasch (to suffer). We get the English term “sympathy” from this Greek compound. In times of persecution and trials this is so important, as are the other qualities mentioned in 1Pe 3:8.

NASB”brotherly”

NKJV”love as brothers”

NRSV”love for one another”

TEV”love one another”

NJB”love the brothers”

This is literally a compound of philos (love) and adelphos (brother). This is, of course, the generic use of brother. Possibly a better way to express this is “show family love for all believers”( cf. Rom 12:10; 1Th 4:9). This reflects Jesus’ command in Joh 13:34; 1Jn 3:23; 1Jn 4:7-8; 1Jn 4:11-12; 1Jn 4:19-21. In Koine Greek philos and agap were usually synonyms (compare Joh 3:35; Joh 5:20).

NASB”kindhearted”

NKJV”tenderhearted”

NRSV”a tender heart”

TEV”be kind”

NJB”have compassion”

This is a compound of eu (good) and splagchnon (viscera, bowels). The ancients believed that the lower viscera (cf. Act 1:18) were the seat of the emotions (cf. Luk 1:28; 2Co 6:12; Php 1:8). This compound calls on believers to have “good feelings” toward one another (cf. Eph 4:32).

NASB”humble in spirit”

NKJV”courteous”

NRSV”a humble mind”

TEV”humble”

NJB”self-effacing”

This is a compound of tapeinos (humble) and phrn (minded). It is used in Act 20:19; Eph 4:2 and Php 2:3. This is a uniquely Christian virtue. It means the opposite of self-assertion and egocentric pride.

1Pe 3:9 “not returning evil for evil” This is a present active participle used as an imperative. This refers to true forgiveness (cf. Pro 17:13; Pro 20:22; Rom 12:17, 1Th 5:15). Remember that 1 Peter is written to persecuted and suffering believers, but they must respond as Christ responded to unfair treatment.

“insult for insult” This reflects Jesus’ life (cf. 1Pe 2:23).

“but giving a blessing” This is another present active participle used as an imperative. Literally it means “to speak well of” or “eulogize” in English (cf. Mat 5:10; Mat 5:12; Mat 5:44; Mat 6:14-15; Luk 6:28; Rom 12:14; 1Co 4:12).

1Pe 3:9 “but you were called for the very purpose” This is exactly the same truth stated in 1Pe 2:21. Suffering, like Christ’s example, is the believer’s means of maturity (cf. Heb 5:8) and witness (cf. 1Pe 3:15).

“that you might inherit a blessing” This reflects the words of Jesus in Mat 5:44 and Luk 6:28. The believer’s inheritance has been a recurrent theme (cf. 1Pe 1:4-5; 1Pe 3:7; 1Pe 3:9). We are family members with God and co-heirs with Jesus (cf. Rom 8:17).

1Pe 3:10-12 This is a quote from Psalms 34, from the MT and not the Septuagint. The Psalm is also alluded to in

1. 1Pe 2:3 Psa 34:8 (cf. Heb 6:5)

2. 1Pe 2:22 Psa 34:13

3. 1Pe 3:10 Psa 34:12-13

4. 1Pe 3:11 Psa 34:14 (cf. Rom 14:19; Heb 12:14)

5. 1Pe 3:12 Psa 34:15-16

Notice the three admonitions.

1. must keep his tongue from evil (1Pe 3:10, see SPECIAL TOPIC: HUMAN SPEECH at Mar 7:20)

2. must turn away from evil (1Pe 3:11)

3. must seek peace and pursue it (1Pe 3:11)

This shows the human aspect of the believer’s covenant response. The reasons for believers’ actions are given in 1Pe 3:12 :

1. the Lord takes personal notice toward the righteous

2. the Lord hears the righteous

3. the Lord is personally against the wicked

Throughout the Psalms “the Lord” originally referred to YHWH, the covenant God of Israel, yet in this context it refers to Jesus, the bringer of the new covenant (as do 1Pe 1:25 and 1Pe 2:3). This is a common technique of NT authors to affirm the deity of Jesus.

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

of one mind. Greek. homophron. Only here. Compare Rom 12:16; Rom 15:5. 2Co 13:11. Php 1:2, Php 1:2; Php 3:16; Php 4:2.

having . . . another = sympathetic. Greek. sumpathes. Only here. The verb sumpatheo occurrence Heb 4:15; Heb 10:34.

love, &c. = loving as brethren. Greek. philadelphos. Only here. Compare 1Pe 1:22.

pitiful. Greek. eusplanchnos. Only here and Eph 4:32.

courteous. Greek. philophron. Only here. Compare Act 28:7. But the texts read “humbleminded”. Greek. tapeinophron, nowhere else in N.T. Compare 1Pe 5:5.

Fuente: Companion Bible Notes, Appendices and Graphics

8, 9.] General summary exhortations to mutual forbearance and love.

Fuente: The Greek Testament

1Pe 3:8. , all) Before this, from ch. 1Pe 2:18, he has been describing particular duties.-, unanimous) in mind. The three parts of 1Pe 3:8-9, by the figure Chiasmus,[28] in inverted order answer to the psalm which is repeated in 1Pe 3:10-11, by three clauses (members).[29]-, having the same feelings with, sympathising) in prosperity and adversity. Raphelius proves from Polybius the wide sense in which the word is used: , to inspire confidence, and make those who are exhorted entertain the same feelings with himself.-, having brotherly love) towards the saints.-, pitiful) towards the afflicted.

[28] See Append. on CHIASMUS.

[29] Therefore the expression refers not to the conclusion of the whole Epistle, but to the exhortation to maintain a conversation such as is right, 1Pe 3:11.-V. g.

Fuente: Gnomon of the New Testament

1Pe 3:8-12

6. DUTIES OF CHRISTIANS TO ONE ANOTHER

1Pe 3:8-12

8 Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:–“Finally” (to telos, the end) does not, of course, indicate the end of the epistle, but the conclusion of the special addresses to the various classes. Having addressed slaves, Christian wives, and husbands, this portion of the epistle is concluded with an exhortation to Christians generally in their relations with each other. These duties are embraced in five Greek words, three of which occur nowhere else in the New Testament. “Likeminded” is unity of mind and purpose, agreement in all the major details of Christian life and activity; “compassionate.” derived from the Greek sumpatheis, from which we get our word sympathy, is that attitude of mind which leads one to rejoice when others rejoice, and to weep when others weep; “loving as brethren” (literally, brother lovers) is the special feeling which brothers of a common parentage have for each other ; “tenderhearted” (literally, goodhearted) is an attitude which manifests itself in pity and affection; and “humbleminded” is the opposite of arrogance and pride. These are fundamental Christian principles and must be characteristic of all who desire to follow in the footsteps of the Master.

9 Not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.–Here Peter (as did Paul in Rom 12:17 and 1Th 5:15) echoes the spirit of the sermon on the mount in those significant words of our Lord: “But I say unto you, Resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.” (Mat 5:39.) “Not rendering” is, literally not giving back; and the preposition “for” as here used denotes something given in exchange. Christians are, under no circumstances, to give back evil in exchange for evil done them, or to engage in reviling though reviled themselves. This verse was designed to forbid all retaliation, whether in word or in deed.

In the phrase, “but contrariwise blessing,” the word “blessing” is not a noun, but a present participle. The meaning is, “Instead of giving back evil in exchange for evil, or reviling when reviled, be continually blessing!” This, too, is in harmony with what the Lord taught in the mountain instruction when he said, “Love your enemies and pray for (bless, King James translation) them that persecute you.” (Mat 5:44.) Christianity is, itself, a blessing; and those who are Christians are called to receive the blessing which it offers and thus should ever be blessing others themselves. Our Father blesses us; we must, then, bless others; from him we receive forgiveness for our sins; therefore we must be constantly forgiving others. Retaliation for evil done us operates to deprive us of the blessing to which we, as Christians, have been called.

10 For, he that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:–To support his argument that Christians should refrain from all wrongdoing and evil speaking, in order to be assured of the protection, approbation and blessing of God, the apostle cites a statement from Psa 34:12-16. The quotation extends from verse 10 through 12 and follows the Greek Septuagint translation of the Old Testament with slight variation. “He that, would love life” is, literally, “he that willeth to love life,” that is, who now loves life and wishes to continue to do so. The “good days” are days of happiness, usefully and worthily spent. To enjoy such one must “refrain” his tongue from evil and his lips from speaking guile. “Refrain” is translated from a term (pauo) which means to cease, and implies a natural unruliness on the part of the tongue to utter evil things. The evil to be refrained from includes all perverse speaking, and the guile is deceit and all deception. (See the word defined more particularly in the comments on 1Pe 2:1.) In each of these verses which Peter cites from the Psalms, we have excellent examples of the parallelism in Hebrew poetry, in which the movement and rhythm are obtained by a repetition of the idea in slightly different form.

11 And let him turn away from evil, and do good; let him seek peace, and pursue it.–“Turn away” is from ekklino , to bend away from, as one inclines himself in a narrow path to let another pass. The Christian must, therefore; shun, avoid, and turn aside from all appearance of evil (1Th 5:22) and do only that which is good. He is to “seek peace” because in a world of war and strife it is not always apparent, and, when seen, may be seized and possessed only by diligent pursuit.

12 For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil.–The preposition “upon” in this passage is from the Greek word (epi). The eyes of the Lord are upon the righteous and the evil. His eyes are upon the righteous with approval, and his ears are tuned to their supplications, but his face is upon those who do evil with extreme displeasure. (Isa 59:1-2; Joh 9:31.) “He that turneth away his ear from hearing the law, even his prayer is an abomination.” (Pro 28:9.)

Commentary on 1Pe 3:8-12 by N.T. Caton

1Pe 3:8-Finally, be ye all of one mind.

Summing up the duties enjoined upon you as Christian men and women, whether married or not, I say generally: 1. Be of one mind. Let harmony prevail. 2. Have compassion one of another. Have sympathy for those that suffer or are in any manner afflicted. 3. Love as brethren. Let unalloyed affection among you as brethren everywhere and at all times prevail. 4. Be patient. Have and extend mercy. Be tenderhearted. 5. Be courteous. In your demeanor be humble, and not arrogant or haughty. A kindly, affable greeting only is Christlike.

1Pe 3:9-Not rendering evil for evil.

Christians may be wronged by acts or words. Acts or deeds are the evil I mention. Words are the railing here mentioned. Christians must not retaliate in kind. Upon the contrary, they must return blessing. The Christian has received nothing but spiritual blessings from God, and in turn out of a loving heart should bless others.

1Pe 3:9-Thereunto called.

Called by whom? “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them who despitefully use you and persecute you” (Mat 5:44). Thus spake the Master, and he is the author and finisher of the faith. By so acting we exhibit the possessions of those dispositions which are of God, which he desires and designed we should possess, and which renders us entitled to and fit for the blessing of eternal life.

1Pe 3:10-For he that will love life, and see good days.

I hardly think that we have the correct idea as embraced in the thought of loving life. To my mind the word “enjoy” would be better. I am induced to so think from the clause following, “And see better days.” Now, I cannot see how keeping the tongue and lips from speaking evil would create or increase love for life, and as a failure so to do would destroy a desire to live, and yet I can plainly see the enjoyment of life would be enhanced by such a wise course. The injunction to the Christian, however, is plain. Restrain the tongue, keep a close guard upon it, that no evil comes from that source, and nothing of a like character pass the lips.

1Pe 3:11-Let him eschew evil, and do good.

Turn away from every evil, either deed or word, no matter what the kind of character of the act or word may be, or its cause or provocation, and in place of such evil do good.

1Pe 3:11-Let him seek peace, and ensue it.

Peace may, as it were, seem to be fleeing. It must be pursued. Peace with all mankind every Christian ought to maintain, and his efforts should be put forth to the attainment of that end.

1Pe 3:12-For the eyes of the Lord are over the righteous.

The idea here advanced is, that God cares for his children without ceasing. His regard for them is great. His ears are open unto their prayers. God hears as well as sees. He sees their sufferings and their needs, and hears their cries for his strength and mercies, and he turns not away from them. Not so with the evil-doers. His face is against them. He turns his face away from the wicked without granting them aid when their distresses are upon them.

Commentary on 1Pe 3:8-12 by Burton Coffman

1Pe 3:8 –Finally, be ye all likeminded, compassionate, loving as brethren, tenderhearted, humbleminded:

Not merely women are the recipients of the honor which springs from the vital Christian recognition of the sanctity of all life, because every human being is recognized as a mortal brother, created in the image of God, a beneficiary of the blood of Christ, and a potential heir of everlasting glory! This respect and reverence belong to all men, in the Christian viewpoint; but even over and beyond that there is a vital and passionate love of the brethren especially. This love is designed to knit the Christian community into a unit having “likemindedness,” having for all of its members a loving, compassionate tenderheartedness, free from the selfishness and self-centeredness which are the distress of the unregenerated; that is why “humble-mindedness” is a prerequisite of all who would participate in such a society.

1Pe 3:9 –not rendering evil for evil, or reviling for reviling; but contrariwise blessing; for hereunto were ye called, that ye should inherit a blessing.

Rendering evil for evil … This, of course, was an accepted ethic of paganism; but it is rejected by Christians. “Recompense to no man evil for evil” (Rom 12:17). “See that none render evil for evil unto any man” (1Th 5:15). This was not an ethic developed by the apostles, but one handed down directly from the mouth of the Lord himself, who said, “Love your enemies, do good to them that hate you, bless them that curse you, and pray for them which despitefully use you” (Luk 6:27-28). Likewise, all of the apostolic teachings should be understood to have originated, not with themselves, but with the Lord Jesus Christ.

1Pe 3:10-11 –For, He that would love life, And see good days, Let him refrain his tongue from evil, And his lips that they speak no guile: And let him turn away from evil, and do good; Let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil.

The apostle here quoted Psa 34:12 ff, but with variations from both the Hebrew and Septuagint (LXX) texts; but, as Mason said, “The divergence is probably not due to a confusion of memory, but (as often) designed to bring out an additional significance.”[14] Hart considered that Peter’s use of the variation “makes it mean eternal life … Only with this interpretation is the quotation pertinent to his exhortation.”[15] However, Kelcy said, “It seems clear that both the psalmist and the apostle use the word to refer to the present life on earth.”[16] We shall leave it to those skilled in such matters to determine which is correct; and from the point of view of this writer, it makes no difference, being true both ways! Those who would love eternal life must heed the exhortations here; and likewise those who would have a joyful life on earth must follow the same instructions.

Let him seek peace, and pursue it … The true peacemaker is not passive but active, and must take the lead, not merely in keeping the peace himself but in the earnest inducement of others to do likewise.

The eyes of the Lord are upon the righteous. This is a reference to the providence which God exercises over his people. Jesus said, “I am with you always, even unto the end of the world. Amen” (Mat 28:20); and that has the same meaning as the clause here.

But the face of the Lord is upon them that do evil … Not only are wicked men denied the solicitous care of God, but their unrighteousness has actually incurred the displeasure of God. The Lord is angry with the wicked every day.

[14] A. J. Mason, op. cit., p. 416.

[15] J. H. A. Hart, op. cit., p. 66.

[16] Raymond C. Kelcy, op. cit., p. 69.

Fuente: Old and New Testaments Restoration Commentary

be: Act 2:1, Act 4:32, Rom 12:16, Rom 15:5, 1Co 1:10, Phi 3:16

having: Zec 7:9, Mat 18:33, Luk 10:33, Rom 12:15, 1Co 12:26, Jam 2:13, Jam 3:17

love as brethren: or, loving to the brethren, 1Pe 1:22, 1Pe 2:17, Rom 12:10, Heb 13:1, 2Pe 1:7, 1Jo 3:14, 1Jo 3:18, 1Jo 3:19

pitiful: Psa 103:13, Pro 28:8, Mat 18:33, Jam 5:11

courteous: Act 27:3, Act 28:7, Eph 4:31, Eph 4:32, Eph 5:1, Eph 5:2, Phi 4:8, Phi 4:9, Col 3:12

Reciprocal: Gen 13:8 – brethren Gen 13:9 – if thou wilt Gen 23:7 – General Gen 24:18 – General Gen 24:22 – took Gen 24:44 – Both Exo 2:6 – she had compassion Jos 7:19 – My son 1Sa 30:21 – came near 2Sa 1:12 – General 2Sa 9:1 – show him 2Ch 11:4 – against Psa 133:1 – how good Pro 12:20 – but Pro 31:26 – in her Mic 6:8 – love Mat 5:24 – there Mat 20:34 – Jesus Mar 9:50 – have peace Joh 13:34 – That ye love Joh 15:12 – General Joh 17:21 – they all 1Co 13:4 – is kind 2Co 7:13 – we were 2Co 13:11 – be of one Eph 6:10 – Finally Phi 2:2 – that Phi 4:2 – that Col 2:19 – knit 1Th 4:9 – touching 2Ti 2:24 – but Tit 3:2 – gentle Heb 13:3 – which suffer 1Jo 3:11 – that we 1Jo 4:21 – General

Fuente: The Treasury of Scripture Knowledge

THE CHRISTIAN SPIRIT

Finally be ye all of one mind that ye should inherit a blessing.

1Pe 3:8-9

There are certain duties peculiar to certain positions and relations of human life. These the Apostle has treated of in previous verses. And now he enjoins those virtues which are binding upon all who profess and call themselves Christians. The class of graces which he here presents for their cultivation is that which is peculiarly Christian. In this, as in other places, it is taken for granted that moral qualities, the excellence of which was admitted by heathen philosophers, will be held in esteem; and special attention is given to such as were commonly overlooked, such as in an especial manner flow from the Cross of the Lord Jesus Christ as their true source.

I. The central duty and virtue enjoined is brotherly love.This was the Masters new commandment. And to this Christianity supplies the highest and most powerful motives, in its revelation of the Fatherhood of God and the Brotherhood of Christ. Dispositions which men cannot be expected to cultivate from motives of human expediency, or under the sanction of human authority, become possible when they are based upon a Divine revelation, and are enforced by a Divine motive.

II. From this central duty and virtue radiate a variety of holy and beneficent dispositions and moral habits.Of these the Apostle here enumerates:

(a) Unity in thought; by which is meant, not identity of opinion; but a common agreement to accept the Divine revelation, and a unity of feeling and spirit.

(b) Sympathy, or fellowship in feeling; the readiness to rejoice with those who rejoice, and to weep with those who weep.

(c) Compassion, especially towards the weak, the suffering, and the needy.

(d) Humbleness of mind; which is the opposite of pride, arrogance, and self-conceit, and involves modesty, and readiness to condescend to men of low estate.

(e) Abstinence from revenge and retaliation, and the formation of the habit of benediction. Evil-doing and evil-speaking are uncongenial to the Christian spirit, which finds expression in words of benediction and of intercession.

III. Such duty and virtue shall meet with an abundant reward from Heaven.The promise alike of the Old Covenant and the New is, that they who confer blessing upon others shall, by Gods grace, inherit blessing themselves.

Illustrations

(1) Henry the Fourth, of France, being once taken to task for returning the salute of a poor man as he was passing through a village, said, Would you have your king exceeded in politeness by one of his meanest subjects?

(2) When Sir William Johnson returned the salute of a negro who had bowed to him, he was reminded that he had done what was very unfashionable. Perhaps so, said Sir William, but I would not be outdone in good manners by a negro.

Fuente: Church Pulpit Commentary

1Pe 3:8. The instructions are now directed more generally and apply to Christians in the various walks of life. To be of one mind means to be united upon the matters that pertain to the service of Christ, especially those which have to do with their treatment of each other. Having compassion one of another all comes from one Greek word which Thayer defines in part as “sympathetic.” Love as brethren denotes the love one has for another because he is a brother in Christ. Pitiful is virtually the same as tender hearted, and courteous means to be friendly and kind.

Fuente: Combined Bible Commentary

1Pe 3:8. Finally, be ye all; or, to retain the immediate dependence which the previous counsels had upon the general exhortations of 1Pe 2:11-12, or 1Pe 2:13, finally being all. It is, says an old Greek interpreter, as if the apostle had written, Why should I give particular directions? I say simply to all.

like-minded. What Peter sets in the forefront of this summary of universal Christian duties is that oneness of judgment and inclination on which Paul so often touches (Rom 12:16; Rom 15:5; 1Co 1:10; 2Co 13:11; Php 2:2; Php 3:15; Eph 4:3). It is expressed by an adjective, which occurs nowhere else in the N. T. It denotes the agreement of those whose mind and will are set upon the same objects (Schott), or unity in sentiment, and, therefore, in faith (Steiger, Bengel). It is not to be limited to agreement in doctrinal opinion. It is the harmony of many minds which springs from the sense of a common origin, from common relations, and interests, and aims, and hopes (Lillie).

compassionate, or, better, sympathetic. This is the solitary occurrence of the adjective in the N. T., although the cognate verb is found twice (Heb 4:15; Heb 10:34). It denotes oneness in feeling, and covers Pauls rejoice with them that do rejoice, as well as his weep with them that weep (Rom 12:15). The unity of mind and the unity of feeling are associated again in Rom 12:15-16, and Php 2:1-2.

loving as brethren, or, loving the brethren; another adjective found nowhere else in the N. T. See on 1Pe 1:22, where the noun is used, as it is also in 2Pe 1:7; Rom 12:10; 1Th 4:9; Heb 13:1.

compassionate, or, as it is rendered in its only other N. T. occurrence (Eph 4:32), tender-hearted. In classical Greek the adjective and the cognate noun (the former being rare) have either a purely physical sense or denote stout-heartedness. They owe to Christianity their delicate ethical tone, and the sense of the kinship of man with man which softens and enriches them.

humble-minded. So we must read instead of the very poorly-attested term of the Textus Receptus, which our A. V. rather unhappily renders courteous, as if it referred to manners, or external demeanour. Lowliness of mind in the classical Ethics ranked not as a virtue, but as a fault or infirmity,that of meanness of spirit or faint-heartedness. The adjective which Peter uses (which occurs only here and in Pro 29:23) has even in Plutarchs writings an unfavourable sense. The noun for humble-mindedness occurs in no Greek writer prior to the Christian era. In Christianity it becomes a grace, contrasted with the heathen virtue of high-mindedness, and born of the sense of un-worthiness. It is the thinking ourselves little because we are little. So Bernard defines it as the virtue which teaches a man out of the truest knowledge of himself to esteem himself lightly. In the N. T. it denotes humility toward God (Act 15:19) and toward our fellow-men (1Pe 5:5; Php 2:3). Primarily it is the former. Hence it is opposed both to the mock-humility of morbid feeling which has so often shown itself in the history of Christs Church, and to slavish deference to men (see specially Neander, Planting of Christianity, i. pp. 483-5, Bohn).The connection between these precepts is variously understood. Some (e.g. Hofmann, Huther) take the first three to be notes of what Christians should be among themselves, and the others to be notes of what they should be towards all without distinction of Christian and non-Christian. Their relations are probably of a less external kind than that. The primary duty of like-mindedness or unity in sentiment naturally carries with it the unity of feeling which makes us enter into the joys and sorrows of others as if they were our own; and this oneness in mind and feeling, when it is exhibited toward our fellow-Christians, means nothing less than brotherly affection which takes a living interest in all that concerns others, expressing itself in all tenderness of regard for them, and inspiring us with that disposition to think others better than ourselves without which love remains less than it should be. There is a notice-able analogy between this train of precepts and the briefer series given by Paul in Col 3:12. In the one, as in the other, humility crowns the list. And justly so. For it is the safeguard of all the social graces, the virtue which makes all other virtues, lovely in themselves, proof against assault, and safe from exaggeration.

Fuente: A Popular Commentary on the New Testament

Our apostle having finished his exhortation to relative duties, namely, of husbands and wives, masters and servants, magistrates and subjects, he now enters upon another subject, namely, that of sufferings, showing us a prudential way and manner how to avoid sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, if it be the will of God that they do come upon us.

The former of these is spoken to in the verses now before us, in which he exhorts us to the practice of those virtues which are apt to reconcile, and gain the affections of men towards us, particularly he exhorts to unity and concord.

Be all of one mind; to sympathize one with another in and under sufferings, and to bear with one another’s infirmities, to be courteous towards all, sweet and affable in our demeanour, provided our courtesy be neither a snare to ourselves, nor an encouragement to others in their sins, abstaining from all injuries and provocations, from all revenge both in act and in desire, not reviling them that rail at us, but giving good words for bad ones, for we are hereunto called, that we should inherit a blessing; that is, Christ by his gospel hath called, and by his example encouraged, us thus to do, that we may be blessed.

Next observe, that to encourage us to the perpetual practice of these virtues, our apostle assures us, that thereby we should most effectually consult the safety and comfort of our lives: For he that loveth life, that is, quietness and peace, which is the comfort of life, the likeliest way to obtain it, is, to keep his tongue from speaking evil of others, and his lips from uttering falsehood and deceit; plainly intimating, that it is men’s unbridled tongues which bring most of their troubles upon them.

He advises also to eschew evil, to avoid and to abhor every thing that is vile and sinful; and to do good, that is, all the good we can, to all men; to seek peace, and ensue it, that is, to depart sometimes from our own right to obtain peace, and to follow hard after it, though it flies before us.

And further our apostle assures us, that this innocency of conversation is not only the way to gain the friendship of man, but to obtain the favour of God, and to engage his providence for our protection: For the eyes of the Lord are upon the righteous, and his ears are open to their cry: as if he had said, “The eye of God’s special care will be continually watching over you for good, to save you from unreasonable men, and he will hear your prayers and all your distresses; and the face of the Lord, his angry countenance, will be against them that wrong you and do evil to you, to return it upon their own heads.”

So that the sum of all is, that an innocent and harmless, a quiet, peaceable, and obliging deportment, doth naturally tend to preserve us from evil and from evil men; for who is he that can be so unnatural and ungrateful as to harm us, if we be followers of that which is good? that is, if we be civil and obliging to them, they cannot find in their hearts to be injurious and unkind to us. Who is he that will harm you, if ye be followers of that which is good?

Here note, That the apostle doth not absolutely say none will harm us, but he speaks of it as so very unreasonable and improbable a thing, that we may presume it will ot ordinarily and often happen: not but that good men are obnoxious to harm: the most unblemished and shining virtue will not at all times and in all times and in all cases be exempt from injury and ill-treatment; but the following of that which is good doth in its nature tend to secure us from the malice and mischief of men, and very frequently does it, and is the best and most effectual means in order to it; he must love mischief for mischief’s sake, that will be mischievous to him who never offered him any occasion, or gave him any provocation: therefore let us never be weary of well-doing, seeing doing good to men is ordinarily a security against injuries from men, by recommending us to the favour and protection of God, and to the esteem and good-will of mankind; none shall harm them that do good, for all harms shall tend to their good.

Fuente: Expository Notes with Practical Observations on the New Testament

Being A Blessing In the Lives of Others

Peter concludes his discussion of the Christian’s treatment of others by telling all to have five special attitudes. First, Christ’s followers should be united in thought under the same Lord, baptized by one baptism into one body, through one Spirit, looking forward to one home in heaven, proclaiming one gospel and worshipping one God ( Eph 4:1-6 ; 1Co 1:10 ; 1Co 12:13 ). Second, a conscious effort should be made to feel with others in joy and sorrow ( 1Co 12:26 ; Rom 12:15 ). Third, it is the duty of Christians to love each other as brothers from the same family ( Joh 13:34-35 ; 1Th 4:9 ; 1Jn 3:14 ). Fourth, believers are to be tenderhearted, or pitiful. The word here is the same as in Eph 4:32 .

Christians should be especially sensitive to the suffering of others ( Heb 13:3 ). Fifth, God’s children are to be courteous, or humbleminded, which is the opposite of a haughty, proud spirit. The first concern should be directed to the needs of others ( 1Pe 3:8 ; Php 2:3-4 ; Rom 12:10 ).

Christians should not seek revenge, or to pay someone back for a wrong they may have committed against them ( Rom 12:19-21 ; Mat 5:38-44 ).

Neither are they to speak evil about someone who has spoken evil about them. Instead, they should speak well of them, when possible, and call upon God to help them ( 1Pe 3:9 ; Mat 5:44 ; Luk 23:34 ; Act 7:60 ).

Remember, Christians were called by God when they were his enemies. He sent his Son to die for them, and because of Christ’s blood, forgives them. Therefore, each should bless his enemies and forgive them repeatedly.

Fuente: Gary Hampton Commentary on Selected Books

1Pe 3:8-9. Finally This section of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterward. Be ye all of one mind , unanimous; guarding against all unnecessary occasion of contention: see on Rom 12:16 : have compassion, &c. Greek, , sympathizing with each other; rejoicing and sorrowing together: love all believers as brethren: be pitiful Toward the afflicted. The original word, , is, literally, of good bowels. The meaning is, Be moved with compassion on beholding the weaknesses and distresses of others, and do all you can to assist and relieve them. Be courteous To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love. Not rendering evil for evil See on Mat 5:39; or railing for railing One reproachful speech for another; but contrariwise, blessing Even to those that curse you, according to Christs precept; wishing and praying for their welfare, and endeavouring to promote it. Knowing that ye are thereunto called Namely, to be of this benevolent and beneficent forgiving temper: that ye should inherit a blessing, immense and eternal. Therefore their railing cannot hurt you; and by blessing them, you imitate God, who blesses you.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

ARGUMENT 14

THE MIND OF CHRIST

8. But finally, all be like minded…. When God created Adam He gave him His own mind. When he yielded to Satan he forfeited Gods mind and received that of the devil, i.e., the carnal mind. Enmity against God. The sinner has but one mind, and that is Satans. The sanctified have but one mind, i.e., the mind of Christ. The unsanctified are James double minded people, whom he exhorts to get rid of their double mindedness by purifying their hearts (Jas 4:8). Hence there is but one way to obey our Lords commandment that all Christians shall be like minded, and that is for all to get rid of the carnal mind and possess only the mind of Christ. In regeneration the mind of Christ is imparted; meanwhile the carnal mind is conquered and grace given to keep it in subjection so it may not break out in actual transgression. In sanctification the carnal mind is utterly destroyed (Rom 6:6), leaving the mind of Christ to reign without a rival.

9. When you have the mind of Christ to the exclusion of the carnal mind, you are gloriously saved from retaliatory predilections and flooded with benedictions for all.

10, 11. These verses are replete with beautiful, amiable commandments, despised by the wicked, kept with difficulty by the unsanctified Christians, but the literal delight of Gods holy people.

12. The eyes of the Lord are upon the righteous, and His ears are open to their cry, but the face of the Lord is against them that do evil. The verification of this wonderful verse constitutes the eventful history of all ages contrastively exhibitory of Gods righteous administration over saints and sinners. Soon after the launching of Methodism, A.D. 1739, a popular sensation to see and hear the Methodists, about whom all had heard so many paradoxical reports, swept England like a tornado, thrilling the rabble with curiosity. One bright day Archibald Vickars, a very humble lay preacher of John Wesley, walks into Selma, an old English rural town of five thousand inhabitants, takes his stand on the milestone in the center of the city and sings the grand old Methodist songs till, attracted by his stentorian voice, a great crowd, gaping with curiosity, look him in the face. Then he proceeds to preach the Gospel with the Holy Ghost sent down from heaven. John Hancock, Esquire, the great man of the city officially and influentially, gets awfully mad, rushes into the crowd, orders him to hush, repeats the unheeded order, then laying hands on him violently pulls the preacher down from the mile-post, beating him with his club. Of course the man of God journeys on to another field of labor. At the same hour Mother Halam, who had lived more than ninety years, now at the point of death, sends a messenger calling Esquire Hancock to her bedside; lifting up her feeble voice she says, They tell me you pulled the Methodist preacher down from the milepost. I did, and beat him, and if he comes again I will give him worse. She looks him in the face with her dying eyes, meanwhile, responsive to the spirit of prophecy coming on her, she says, Yes, and God will pull you down. Her spirit flew to the bosom of God. Though the magistrate was the great man of the community, prosperous in wealth, office and influence, his money took wings and flew away; his influence dying a natural death, of course they took his office from him. Years roll away, the decrepitude of age finds him a miserable vagabond, begging from door to door, eating out of slop buckets about kitchens, clothing himself with thrown away rags, and lodging in stables. One morning he is found dead in a cow stall. While they carry him on a rattling bier to a paupers grave passing by the milestone the remark is heard, This mans trouble and downfall began when he pulled the Methodist down from the milestone.

Fuente: William Godbey’s Commentary on the New Testament

1Pe 3:8-17. This short and simple section deals with the wider relations of the Christian disciple to his fellow-disciples and to the world. It is an expansion of Christs teaching in the Golden Rule. It is clearly shown that to suffer for righteousness is only to tread in the steps of the great Forerunner, and that such a life is reasonable, and its principles once grasped can be easily justified to others. The hope of the Christians was the chief point likely to be under discussion, since this was at once the most attractive feature of their faith, and the one most difficult of belief. This epistle is full, as we have seen, of the idea of hope, and hence the writer lays stress upon it, when urging the nature of their apologia or vindication of their manner of life, and its ruling thought. Christ is to dominate their hearts, for He constitutes their Hope in the most perfect presentation of its power.

1Pe 3:10. he that would love life: this does not quite represent the Gr. of the OT, which is, He that desireth life, and loveth many days. It may have been changed, because the original Gr. is awkward, or to give an even finer meaning to the passage, viz. that the making of life lovely lies in the will of the individual. He can triumph over all difficulties and injustice, and make all life worthy of being loved. As Tennyson phrases it:

Let my day be brief,

So Thou wilt strike Thy glory through the day.

1Pe 3:14. fear not their fear: Have no fear of their threats.

Fuente: Peake’s Commentary on the Bible

Verse 8

Pitiful; merciful.

Fuente: Abbott’s Illustrated New Testament

3:8 {10} Finally, [be ye] all of one mind, having compassion one of another, love as brethren, [be] pitiful, [be] courteous:

(10) He turns to common exhortations, and commends harmony and whatever things pertain to the maintenance of peace and mutual love.

Fuente: Geneva Bible Notes

5. The importance of loving enemies 3:8-12

Peter concluded this section of instructions concerning respect for others with a discussion of the importance of loving our enemies.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

"To sum up" concludes the section on respect for others (1Pe 2:13 to 1Pe 3:12). This verse deals with attitudes. Again we note that Peter regarded attitudes as foundational to actions (cf. 1Pe 3:1; 1Pe 3:7; James 3).

"Harmonious" implies cooperation when there are individual differences. These differences can have a pleasing rather than an irritating effect. We do not all need to sing exactly the same tune, but our tune should harmonize with those of our brethren. We should be able to work together as the different parts of an athlete’s body work together to reach our common goal victoriously.

"Sympathetic" means suffering with another by entering into and sharing the feelings of others rather than by having compassion on another person from a distance. It implies bearing one another’s burdens (Gal 6:2).

"Brotherly" looks at the special love that unites believers (cf. 1Pe 1:22; 1Pe 2:17).

"Kind-hearted" means feeling affectionately, compassionately, and deeply for someone else.

The person who is "humble in spirit" is willing to put someone else’s interests and needs before his or her own (cf. Php 2:3-4). This would apply to God’s purposes as well as the needs of other people.

"Christians are to be emotionally involved with each other." [Note: Davids, p. 125.]

These five qualities are vital to effective interpersonal relationships. They are also indispensable for maintaining oneness in marriage.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

Chapter 10

THEY WHO BLESS ARE BLESSED

1Pe 3:8-16

THE Apostle now ceases from his special admonitions, and enforces generally such qualities and conduct as must mark all who fear the Lord. “Finally,” he says-and the word may indicate the close of his counsels; but the virtues which he inculcates are of so important a character that he may very well intend them as the apex and crown of all his previous advice – “be ye all likeminded, compassionate, loving as brethren, tenderhearted, humble-minded.” St. Peter has here grouped together a number of epithets of which all but one are only used in the New Testament by himself, and they are of that graphic character which is so conspicuous in all the Apostles language. “Like-minded.” If the word be not there, the spirit is largely exemplified in the early history of the Church. How often we hear the phrase, “with one accord,” in the opening chapters of the Acts. Thus the disciples continued in prayer; {Act 1:14} thus they went daily to the temple; {Act 2:46} thus they lifted up their voices to God, {Act 4:24} for all they that believed were of one heart and one soul. {Act 4:32} Such lives exhibit harmony of thought, the same aim and purpose. The men may not, will not, always use the same means or follow the same methods, but they will all be seeking one result. Such unity is worth more than uniformity. “Compassionate.” This feeling St. Paul describes {Rom 12:15} as rejoicing with them that do rejoice and weeping with them that weep. For the paqhata of this life are not always sorrowful, though the best of them are not worthy to be compared with the glory that shall be revealed. {Rom 8:18} “Loving as brethren.” The sense of the brotherhood of Christians is strongly marked in all the New Testament Scriptures. It is the name by which our Lord claims fellowship with men, being not ashamed to call them brethren. It is the designation of the Christian body from the first, {Mat 23:8} is constantly found in the Acts and the Epistles, {Act 6:3-9, Act 11:29} and has been used of the Church in every age, marking how as one family we dwell in Him. Next comes the word which is not St. Peters alone: “Tenderhearted.” St. Paul has it, {Eph 4:32} but it is no Greek notion. It was a Jewish idea that deep feeling was closely connected with some of the organs of the body; and in the Old Testament, as in the story of Joseph {Gen 43:30} and elsewhere, {1Ki 3:26} we come upon such phrases as “His bowels did yearn upon his brother.” This Hebrew notion the LXX has conveyed into Greek by the word which St. Peter here uses, and which those translators had used and consecrated long before. For them so exalted was the thought contained in it that they employ it in the prayer of Manasses (1Pe 3:7) to express the tenderness of God towards the penitent, the yearning love of the Father, who sees the prodigal afar off, and has compassion. “Humble-minded.” This word and those akin to it are almost a New Testament creation. The heathen had no admiration for the temper it expresses, and where they do use the word it is in a bad sense as signifying “cowardly” and “mean-spirited.” Before Christ none had taught, “He that is greatest among you shall be your servant.” {Mat 23:11}

It is manifest that if such harmony, kind feeling, attachment, affection, and humility flourished among believers, these virtues would put discord to the rout, and leave no occasion for rending the oneness of the Christian body. They would also be proof against evil from without, both in deed and speech, neither tempted to “render evil for evil” in their actions nor “reviling for reviling” in their words. They have a duty to the world, and cannot thus belie their Christian profession. They are called to adorn the doctrine of their Savior, and the Masters Sermon has among its prominent precepts “Bless them that curse you.” This is the spirit of St. Peters exhortation, “But contrariwise blessing”; that is, Be ye of those who bless. For there is a law of recompense with God in good things as in evil; the blessers shall be blessed: “For hereunto were ye called, that ye should inherit a blessing.” It is as though he urged them thus: Ye were aforetime enemies of God; but ye have been made partakers of His heavenly calling, {Heb 3:1} that ye may come to blessing. This should move you to bless your enemies. And more than this, the servant of God may receive no blessing from the world, may get curses for his blessing; but yet he knows where to flee for consolation. He can pray with the Psalmist, “Let them curse, but bless Thou,” {Psa 109:28} conscious that the Lord will stand at the right hand of the needy. The psalmists knew much of such trials, and it is from the words of one of Psa 34:12-16 that St. Peter enforces his own lesson. It is a psalm full of the knowledge of the trials of Gods servants: “Many are the afflictions of the righteous”; but it is rich also in plenitude of comfort: “The Lord delivereth him out of them all.” The father of long ago teaches thus to his children the fear of the Lord: “He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil.” A glance at the Psalm will show that the Apostle has not quoted precisely; and though he has much in common with the Greek of the LXX, he does not adhere closely to that. But he gives to the full the spirit both of the Hebrew and the Greek. The life of which the Psalmist speaks is life in this world. The original explains this by making the latter clause of the verse, “and loveth many days, that he may see good.” And the love is to be a noble feeling, a desire to make life worth living. Such a life must exhibit watchfulness over words and actions. The precepts begin at the beginning, with control of the tongue. Control that, and you are master of the rest. “It is a little member, but boasteth great things.” “The world of iniquity among our members is the tongue, which defileth the whole body”. {Jam 3:5-6} It needs to be kept as with a bridle, and not only when the ungodly are in sight, but constantly. But the words of the Psalm contemplate a further danger. Men may give good words with the lips while the heart is full of bitterness. Then the lips are lying, and this is an evil as great as the former, and more perilous to him who commits it, because the sin does not come to the light that it may be reproved, but contrives to wear the mask of virtue.

And the actions need watchfulness also. They must not only possess the negative quality of abstinence from evil, but the positive stamp of good deeds done. “By their fruits ye shall know them.” And the work will be no light one. Peace is to be sought, and the Apostle uses a word which implies that a chase is needful to obtain it. St. Paul has a passage very much in the spirit of St. Peters teaching here, and the words of which picture distinctly the difficulties which the Christian will have to labor against: “Giving diligence to keep the unity of the Spirit in the bond of peace.” {Eph 4:3} This tells us why our Apostle urges the pursuit of peace. It is the clasp which binds the Christian communion together. From all sorts of causes men are prone to fall apart, to break the oneness; and peace is able to hold them fast. Hence the diligence in seeking it, the earnestness of the pursuit that it may not elude us.

But when all is done, when men have not been sitting with folded hands waiting and dreaming that peace would come without pursuit, but have labored for it, they do not always attain to it. “I am for peace,” says the Psalmist, “but when I speak, they are for war”. {Psa 120:7} And so the disappointed struggler is directed to the sure source of consolation amid discomfiture. The Lord marks his efforts, knows their earnest purpose in spite of their ill-success. He beholds also those who have withstood them, but with far other regard. St. Peter has not quoted what the Psalmist says of their fate: “God will root out the remembrance of them from the earth.” Gods righteous pilgrim is not forgotten. His prayer is heard, and will be answered for good. No shadow has come between him and God, though his lot seem very dark. Neither can the wrongdoer raise a shadow to screen himself from the all-seeing eyes. All things are naked and open before the eyes of Him with whom we have to do.

Thus far St. Peter has used the language of the Psalmist, and among the converts the Jews would be sure to supply from the context those other words, “O fear the Lord, all ye His saints; for they that fear Him lack nothing.” The Apostle clothes that same thought in his own words: “And who is he that will harm you, if ye be zealous of that which is good? “He has repeatedly dwelt on the power of goodness to win unbelievers to its {1Pe 2:12; 1Pe 3:1} and the same idea shapes his words now. In those days the Zealots were well known, and their unbounded enthusiasm for their evil cause. Josephus lays the destruction of Jerusalem at their door. The Apostle would have Christs disciples “zealots” for Him. Let there be nothing halfhearted in their service, anal its power will be irresistible. It will avail either to silence and confound the adversaries, or to strengthen the faithful so that the smell of the furnace of persecution shall not pass upon them. They shall be enabled to break the chains with which their foes would bind them as easily as Samson his green withes. “But and if ye should suffer for righteousness sake, blessed are ye.” If ye endure chastening, God is dealing with you as with sons. He has called Himself your Father; Christ has claimed you for brethren. He, the righteous, suffered; shall we not reckon it for a blessing to be worthy to bear the cross? Only let us be of good courage. He that endureth to the end shall find salvation. “And fear not their fear, neither be troubled.” Again St. Peter applies the promises of the ancient Scriptures. In the days of Isaiah all Judah was in terror, king and people alike, before the gathering armies of Syria and Israel. In their dread comes the prophetic message, and says to the confederates, “Gird yourselves, and ye shall be broken in pieces,” and to the tiny power of Judah, “Let the Lord of hosts be your fear, and let Him be your dread, and He shall.be for a sanctuary”. {Isa 8:12-13} The condition of these Asian converts was one of heaviness through manifold temptations. While the believer lives here he always has his assailants, and in those early days the rulers of the earth were not seldom among the adversaries of the Christians. Hence the Apostles exhortation is most apposite: Fear not their fear-the things which they would dread, and with which they will threaten you. For what are they? They may take away your property. Be not troubled; you would soon have had to leave it. The loss a few years sooner is no terrible affliction. They may drive you from one land to another. To strangers and sojourners what can that signify? If they cast you into prison, the Lord who shut the lions mouths for Daniel is your Lord also; and I, Peter, know how angel-hands have removed chains and opened prison doors. And should they scourge and torture you, do you shrink from thus being made like unto your Master? “Sanctify in your hearts Christ as Lord.”

Isaiahs message to disheartened Judah was, “The Lord of hosts, Him shall ye sanctify.” On His word shall ye rely, assured that He, the holy God, will fail neither in wisdom nor power. To think otherwise is not to sanctify Him. The Lord knoweth how to deliver out of temptation. St. Peter, who knew Christ as the Son of the living God, applies to the Son the words first spoken of the Father. The Son is one with the Father. Hence he bids the afflicted converts, suffering for righteousness sake, not to be afraid of the worlds terror, but to sanctify Christ in their hearts as Lord. He is the Emmanuel, whom Isaiah was sent to promise. God has dwelt among men, and will be the God and the Deliverer of all His faithful ones. This sense of “God with us” they know, and with the knowledge comes a power not their own, and they fear no more the fear of their adversaries.

It is against foes of another sort that the Christian has now to hold fast his faith, and sanctify Christ as his Lord. There are those who deny Him all that is supernatural, and all that speaks of the Divine in His history; who treat the resurrection and ascension of the Lord as groundless legends, due to the ignorance of His followers; and who leave to the Jesus of the Gospels only the qualities of a better fellow-man. These are the enemies of the cross of Christ.

And of such dangerous teaching it would seem as if St. Peter had been thinking in the words that follow: “Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you.” The believer rests on Christ in faith. But though in his belief there must be much which he cannot fathom, yet it is a belief for men. His service is a reasonable service. He can point to abundance of evidence as ground for his faith; he believes because he has experienced the power of the Spirit, and fears not to trust the Christ whom he has sanctified in his heart as Lord; he knows in whom he has believed. But beside this, he can study the Old Testament; and there he learns how the coming incarnation dominates every portion of the volume, how from the first redemption through the seed of the woman was made known; and he follows the revelation step by step till in the evangel of Isaiah he has predictions almost as vivid and plain as the narrative of the Gospels. Those four narratives are another warrant for his faith, their wondrous agreement amid multitudinous divergences, divergences so marked that none could have ventured to put them forth as history except while the knowledge of those who had seen the Lord and been witnesses of His actions was available to vouch for and stamp as true these varicolored pictures of the life of Jesus. He has further vouchers in the lives and letters of those who knew and followed the Lord, followed Him, most of them, on the road that led through persecution unto death. And beside all this, there stands and grows the Church built upon this history, strong with the power of this faith and in her holy worship sanctifying Christ as her Lord. These are things to which the Christian appeals. They are not the only reasons for belief, but they are those of which he can make other men cognizant, and to which the world cannot continue always blind; and they have a force against which the gates of hell have not yet been, nor ever will be, able to prevail.

These reasons he gives “with meekness and fear”-with meekness, because in that spirit all the victories of the Lord are to be won; with fear, lest by feeble advocacy the cause of Christ may suffer. And he does not bring words alone with him to the struggle, but the power of a godly life; he is prepared for the conflict by the possession of a good conscience before God and men; he bears in mind the prophetic exhortation, “Be ye clean, ye that bear the vessels of the Lord”. {Isa 52:11} That injunction was given to those who were in their day strangers and pilgrims. But with the good conscience, pureness of heart in the service of the Lord, there need be no haste, no flight. The Lord will go before them; the God of Israel will be their rearward. And the good conscience has lost none of its efficacy: “Wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.” Of the Christians faith and hope, his revilers know nothing, but his good life and his reasons for it men can see and hear. And these shall gain the victory. But they must go hand in hand. The deeds must bear out the words. When he testifies that his hope is placed where neither persecutions nor revilings avail against it, his life must show him fearless of what the world can do. His position toward it must be that which St. Peter himself took: “Whether it be right in the sight of God to hearken unto you more than unto God, judge ye”. {Act 4:19} Men may marvel at what they see in him, but they will take knowledge that he has been with Jesus. He is created, new-created, in Christ Jesus unto good works. {Eph 2:10} His revilers use him despitefully; but, according to Christs lesson, he prays for them, and their shafts glance pointless off. Well does St. Paul close his catalogue of the Christian armor “with all prayer and supplication, praying at all seasons in the Spirit”. {Eph 6:18} Thus does the believer wield his weapons effectually. His revilers have no reason for their words; he is careful that they shall have none. As with Peter and John the council could say nothing against their good deed and let them go, finding nothing how they might punish them, so shall it be with others of the faithful; and, for very shame at the futility of their accusations and assaults, the revilers shall be put to silence.

Fuente: Expositors Bible Commentary