Exegetical and Hermeneutical Commentary of 1 Peter 3:11
Let him eschew evil, and do good; let him seek peace, and ensue it.
11. let him seek peace, and ensue it ] Better, perhaps, pursue or follow after, as in 1Ti 6:11. The verb “ensue” has ceased almost, if not altogether, to be used transitively. It implies, both in itself, and by its position in the verse as a climax, the strongest form of seeking.
Fuente: The Cambridge Bible for Schools and Colleges
Let him eschew evil – Let him avoid all evil. Compare Job 1:1.
And do good – In any and every way; by endeavoring to promote the happiness of all. Compare the notes at Gal 6:10.
Let him seek peace, and ensue it – Follow it; that is, practice it. See the Mat 5:9 note; Rom 12:18 note. The meaning is, that a peaceful spirit will contribute to length of days:
- A peaceful spirit – a calm, serene, and equal temper of mind – is favorable to health, avoiding those corroding and distracting passions which do so much to wear out the physical energies of the frame; and,
(2)Such a spirit will preserve us from those contentions and strifes to which so many owe their death. Let anyone reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peace fill spirit will contribute to length of days.
Fuente: Albert Barnes’ Notes on the Bible
Let him eschew evil, and do good; let him not only in general avoid all sin, and exercise himself in all well-doing, (as the prophets meaning, cited in the margin, seems to be), but particularly, let him avoid all sin against his neighbour, not recompensing evil to him, and doing him all the good he can, and overcoming evil with good; and to this the apostle accommodates the prophets words.
Let him seek peace; not only with God and his own conscience, but with his neighbours, which is here especially meant.
And ensue it: either seeking and ensuing signify the same thing, viz. an earnest desire of peace, and use of all lawful means to obtain it; or, ensuing it may signify the difficulty of obtaining it; when we seek it, it may seem to fly from us, men may not let us have peace when we would have peace, Psa 120:7, and therefore we must follow it, Heb 12:14.
Fuente: English Annotations on the Holy Bible by Matthew Poole
11. In oldest manuscripts,Greek, “Moreover (besides his words, inacts), let him.”
eschew“turnfrom.”
ensuepursue asa thing hard to attain, and that flees from one in this troublesomeworld.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Let him eschew evil,…. Avoid all kinds of evil, hate it, abstain from the appearance of it, and have no fellowship with it; and particularly should avoid rendering evil for evil, or taking revenge on persons for doing him ill:
and do good; everything that is good, all good works, according to the will of God, in the exercise of faith, from a principle of love, and with a view to the glory of God; and without trusting to them, and depending upon them for life and salvation; and particularly do good for evil; do good to all men, acts of kindness and beneficence, even to enemies, and especially to them that are of the household of faith. The Jewish interpreters w on the psalm from whence these words are taken observe, that in the first of these clauses are contained all the negative precepts, whose number with them is three hundred, sixty, and five; and in the latter of them, all the affirmative precepts, which amount to two hundred and forty eight:
let him seek peace and ensue it: “or pursue it”; let him seek after it, in the world, and with all men, as much as possible, yea, with his very enemies; and live a peaceable and quiet life, in the kingdom, city, town, and neighbourhood where he is; and particularly in the church of God, and with the saints; which he should seek with all diligence and eagerness, and pursue with all rigour to the utmost of his power; and endeavour to cultivate all he can, and follow the things which make for it. The note of one of the Jewish commentators x on this passage is, “seek peace”, in thine own place; “and pursue it”, in another place.
w Aben Ezra & Kimchi in Psal. xxxiv. 14. x Jarchi.
Fuente: John Gill’s Exposition of the Entire Bible
Let him turn away (). First aorist active imperative third person singular of , where the LXX has (second person singular). Old verb, in N.T. only here, Rom 3:12; Rom 16:17. Peter adapted the passage all through to his own construction and use. So as to (let him do) for (do thou), (let him seek) for (do thou seek), (let him pursue) for (do thou pursue), all first aorist active imperatives (of , , ). See Heb 12:14 for “pursuing peace.” If men only did!
Fuente: Robertson’s Word Pictures in the New Testament
Eschew [] . The old word eschew is from the Norman eschever, to shun or avoid. It reappears in the German scheuen, to be startled or afraid, and in the English shy, and to shy (as a horse). The Greek word here occurs only twice elsewhere (Rom 3:12; Rom 16:17), where Rev. renders turn aside and turn away. It is compounded of ejk, out of, and klinw, to cause to bend or slope; so that the picture in the word is of one bending aside from his course at the approach of evil. Rev., turn away from.
Fuente: Vincent’s Word Studies in the New Testament
1) “Let him eschew evil” (Gk. ekklinato) let this person desiring a good life and long days “turn aside from” or avoid evil, bad things and attitudes, Col 3:5-9.
2) “And do good.” Let him even be doing good deeds. Jas 1:22; Jas 4:17.
3) “Let him seek peace.” (Gk. zetesato) search diligently, earnestly, for peace, as a shepherd searches for a lost sheep, an householder for a lost coin or a mother for a lost child. Mat 5:9; Luk 14:31-32.
4) “And ensue it.” (Gk. diozato) and pursue or “follow it diligently.” Rom 14:19; 2Co 13:11.
THE PEACE OF GOD
There is what is called the “cushion of the sea.” Down beneath the surface that is agitated with storms, and driven about with high winds, there is a part of the sea that is never stirred. When we dredge the bottom and bring up the remains of animal and vegetable life, we find that they give evidence of not having been disturbed for hundreds of years. The peace of God is that eternal calm which lies far too deep down in the praying soul to be reached by an external disturbance.
–A. T. Pierson
Fuente: Garner-Howes Baptist Commentary
11 Let him seek peace It is not enough to embrace it when offered to us, but it ought to be followed when it seems to flee from us. It also often happens, that when we seek it as much as we can, others will not grant it to us. On account of these difficulties and hindrances, he bids us to seek and pursue it.
Fuente: Calvin’s Complete Commentary
(11) Let him eschew evil.Literally swerve out of the way from evil. The two former clauses dealt with the domain of word; these two with the domain of action. It suits St. Peters intention better to take the verse, not as an exhortation to virtue in general, but as an instruction how to behave under provocation and in danger. The good which the man is to do is what is kind, not merely what is virtuous; and so, by contrast, the evil to be eschewed probably means chiefly what is malicious.
Seek peace, and ensue it.As much as in you lieth, says St. Paul, live peaceably with all men. It is to be a matter of diligent search; and if it seems to flee away it is to be ensuedi.e., pursued. The active practical measures here prescribed confirm the surmise that blessing in 1Pe. 3:8 covered more ground than benedictory prayers.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
11 Let him eschew evil, and do good; let him seek peace, and ensue it.
Ver. 11. Seek peace and ensue it ] A contentious man never lacks woe. Ut habeas quietum tempus, perde aliquid, was a proverb at Carthage, as Austin relates it; Et concedamus de iure ut careamus lite. For a quiet life let a man part with his right sometimes.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
11 .] moreover (the brings up a new particular, belonging to a different sphere of conduct) let him turn away from (in act, that is: see reff.) evil, and do good: let him seek peace, and pursue it (because it is not always to be found, and when not immediately found, may require diligent pursuit: cf. ref. Heb. and St. Paul’s , . . . Rom 12:18 . The ‘glossa interlinearis’ is good: “inquirat pacem ut rem absconditam, et persequatur eam ut rem fugitivam”).
Fuente: Henry Alford’s Greek Testament
eschew = turn away (Greek. ekklino. See Rom 3:12) from (1Pe 3:10).
ensue = pursue.
Fuente: Companion Bible Notes, Appendices and Graphics
11.] moreover (the brings up a new particular, belonging to a different sphere of conduct) let him turn away from (in act, that is: see reff.) evil, and do good: let him seek peace, and pursue it (because it is not always to be found, and when not immediately found, may require diligent pursuit: cf. ref. Heb. and St. Pauls , … Rom 12:18. The glossa interlinearis is good: inquirat pacem ut rem absconditam, et persequatur eam ut rem fugitivam).
Fuente: The Greek Testament
eschew: Job 1:1, Job 2:3, Job 28:28, Psa 34:14, Psa 37:27, Pro 3:7, Pro 16:6, Pro 16:17, Isa 1:16, Isa 1:17, Mat 6:13, Joh 17:15
do: Psa 125:4, Mat 5:45, Mar 14:7, Luk 6:9, Luk 6:35, Rom 7:19, Rom 7:21, Gal 6:10, 1Ti 6:18, Heb 13:16, Jam 4:17, 3Jo 1:11
seek: Psa 120:6, Psa 120:7, Mat 5:9, Luk 1:79, Rom 5:1, Rom 8:6, Rom 12:18, Rom 14:17, Rom 14:19, Gal 5:22, Col 3:15, Heb 12:14, Jam 3:17, Jam 3:18
Reciprocal: Deu 6:2 – thy days Jdg 11:14 – again unto Psa 34:12 – What Psa 119:101 – refrained Joh 5:29 – done good Rom 12:9 – cleave 1Co 14:1 – Follow 2Co 13:11 – live Phi 2:14 – disputings Phi 3:12 – I follow 1Th 5:15 – ever 1Ti 6:11 – and 2Ti 2:22 – peace
Fuente: The Treasury of Scripture Knowledge
THE BLESSINGS OF PEACE
Seek peace, and ensue it.
1Pe 3:11
Peace is spoken of in three different respects. There is the peace of the great world of nations and of history. There is the peace with the persons that we live with, the little world of our daily companions and acquaintance. There is the peace withini.e. peace in the inner world of our own hearts and feelings. All these we are bidden to seek and pray for.
I. Christians are bound to be examples of peaceful living among their neighbours.This is our first point. A quarrelsome Christian is a contradiction in terms. You may as well talk of cold fire, or of burning ice, as of a quarrelsome Christian. If brothers quarrel the spirit of brotherhood is gone out of them, and they had better not have been brothers. So if a Christian is quarrelsome, the spirit of Christianity is gone out of him, and if he does not leave off being quarrelsome, it would be better for him in the day of judgment if he had never heard of Christ. The man who has let quarrelsomeness get the mastery over him in this life can never enter heaven in the next. The very first word in the chant by which the angels declared that Christ was come from heaven into this world was peace. Peace on earth was the beginning of their song. Christ came to bring peace. He is the Prince of Peace. And if when Christ came from heaven it was peace coming into the earth, so if we are to go to heaven we must be filled with peace. There is no breaking through this rule.
II. We must seek peace, also, in our own hearts and feelings, even under the most adverse circumstances. Even when we suffer for righteousness sake we are to count ourselves happy. Now, no man can count himself happy unless he feels happy. And happiness of heart and peace are one and the same thing. We are to seek peace in our own inner hearts. What do we mean by peace in the heart? We cannot now stop to go over the whole subject of this peace of heart, where it comes from, how it is to be attained, and the like. We can only say a few words about it. And what has to be said about it now is this, that it is a mans duty to keep his thoughts and his inward temper calm and quiet and peaceful. For if not, in the first place we are actually sinning against God by the thoughts we indulge in; and, in the second place, we are preparing ourselves to fall into almost whatever outward sin of word or deed the devil chooses to tempt us to.
III. What is true of ourselves as individuals in our own private life is true also of Gods Church as a whole. We need quiet and peace in order to serve God. Times of tumult are times of evil and of wickedness. In times of tumult and confusion, bad men are unrestrained, wickedness abounds, and the work of Gods Church is checked. No doubt, in times of confusion and suffering, the very good shine out in their brightest holiness. Suffering and trouble bring to light the good that is in them, just as the darkness of the night makes us see the stars which we do not see by day. But, for all that, the work of the Church at large is hindered; just as no one finds it easier to see his way at night, even though its darkness renders the stars visible, which you could not see in the daytime. And, therefore, just as we pray God to give us His peace in our own hearts, so also we pray that the world around us may be at peace in order that the Church may be free to serve God, and do His work in the world for the extension of the truth and the salvation of souls. In our quiet times we do not think so much as we ought of the great blessing God gives us in the peace and quietness we have enjoyed so long.
Illustration
Think for one moment what would become of all our Church work, our schools, our parish charities, our Church building and Church extension, if we were to have only one year of war in our own land; of war, destroying our resources, our harvests, our trade, ruining and burning our towns, and throwing everybody into misery and starvation. Think of the confusion and overthrow that it would bring upon us if it only lasted a short time, and then consider how we ought to thank God that He does answer our prayers for peace, that His Church may serve Him in all godly quietness. It was not always so. Time was when war and trouble were common. Time was when peace was rare, and when men longed and prayed for it as being the one great earthly gift they longed for from God. And just because it is so necessary, therefore is it that in in all our Church prayers, whether the Morning or the Evening Prayers, or the Litany, or the Communion Service, we never omit praying that God will give us peace.
(SECOND OUTLINE)
SEARCHING FOR PEACE
How is this difficult quest of peacemore difficult every day as the subjects of thought grow larger and deeper, and the divergence of mind becomes wider and wider, as it will do, more and more every dayhow, how is it to be carried out?
I. Recognise it as an act of Omnipotence, an attribute of God only. He maketh men to be of one mind in a house. I create the fruit of the lips. Peace, peace, to him that is near, and to him that is afar off. He maketh peace in His high places. You will fail if you do not at once bring in the great power of God to a work which is far too high for you!
II. Then travel to it by the right and only road, adjust your own relations to God. Be at peace yourselves. This done, you will be able to understand and remember at what painshow patiently, how persistently, how stoopingly, and at what a cost, God made your peace. And then you can go and copy Gods peacethat great Peace-maker with us all!
III. Specially, you will have learned how humility is the mother of peace; how it is the pride which makes all the quarrels; and how it only needs to go low enough, and to put self into the dust enough, to be able to bear any wrong, or any insultto forgive everybody and everything. You will always find that peace sheds its fragrance when it is planted in the shade.
IV. Further, you must never forget that a pursuit is not one single act, but a long series of little efforts. You will very seldom catch peace at a leap, or by a short run. You will try for it a long time; then you will think you have got it; but it will elude your grasp and you will have to search for it again. And this will have to be repeated many, many times. It may be a lifelong work, and you may have to forgive almost seventy times seven every day. But you will gain tact and wisdom as you go on. There will be a sweetness and blessing in the very trying. And every kind act, and word, and lookthough it fail of its immediate objectwill revert to your own hearts.
Rev. James Vaughan.
Illustration
Do all you can to bridge over the divisions of the Church and to knit again its oft unknit unity! Do not lend yourself to party. Do not use party names and party words. Do not give way to the temptation of religious controversy. Very, very seldom(should I be far wrong if I said never?) never does religious controversy, in common conversation, do any good to anybody! Get above it. Get up into a higher atmosphere. Speak of the thingsnot in which you differbut in which you are in union; and they are a hundred to one compared with the points of difference. And all the grandnesses of truth are in the things in which you agree.
Fuente: Church Pulpit Commentary
1Pe 3:11. Eschew evil denotes that one avoids it and does that which is good instead. Seek peace expresses the mere desire for it while ensue it is a stronger term and means to take active steps to accomplish it.
Fuente: Combined Bible Commentary
1Pe 3:11. And let him turn from evil and do good. The best authorities introduce the connecting and, or further, which the A. V. omits. The eschew of the A. V. (comp. Shakespeares What cannot be eschewed, must be embraced, Mer. Wives, v. 5, 251), connected with the old French eschever, German scheuen, English shy, means to shun, and sufficiently ex-presses the idea, which is that of turning away from something which comes in ones way. See specially Pro 4:15. To this avoidance of evil is added the duty of active goodness, as these two things are coupled elsewhere in the Psalms (Psa 37:27), in the burden of prophetic exhortation (Isa 1:16-17), and in Paul (Rom 12:9).
Let him seek peace and pursue it. This blamelessness and kindliness of life, at once in word and in deed, should take the still more definite form of a determination to secure peace. This indicates that the irreproachable goodness in view is still that of those who are under peculiar temptation to the opposite. Those who suffer from slander or other kinds of wrong are not to imagine themselves exempt from these great laws of Christian duty. All the more are they called to guard against every form of evil, to resist the inclination to take their case into their own hand. They are to meet evil by doing positive good, and cultivating all that makes for peace. This last is represented as something worth straining every effort for. It is to be sought, nay, it is to be pursued, with the expenditure of strenuous and unflagging endeavour which the hunter devotes to the chase. The old English ensue, which the A. V. adopts only in this one instance (comp. Shakespeares I know repentant tears ensue the deed, Lucrece, 502), comes from the French ensuivre, and has now almost lost this transitive force. With the view of the good of life, which Psalmist and Apostle thus proceed upon in their ethical counsels, may be compared such parallels, although they are but partial, as this from Young
That life is long which answers lifes great end;
and Baileys familiar lines
We live in deeds, not years; in thoughts, not breaths;
In feelings, not in figures on a dial.
We should count time by heart-throbs. He most lives
Who thinks most, feels the noblest, acts the best.
Fuente: A Popular Commentary on the New Testament
Verse 11
Eschew evil; turn altogether away from it.