Exegetical and Hermeneutical Commentary of 1 Peter 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.
12. For the eyes of the Lord are over the righteous ] It may be noted that the “for” is added by the Apostle to emphasize the sequence of thought. There is no conjunction either in the Hebrew or the LXX. The disciples of Christ were to find peace and calmness in the thought of the Omniscience of God. He knew all, and would requite all. Vengeance so far as men dared desire vengeance was to be left to Him (Rom 12:19). The two prepositions “ over the righteous” and “ against them that do evil” express, perhaps, the thought of the original, but as the Greek preposition is the same in both cases, they are open to the charge of being an interpolated refinement. The eyes of God are upon both the good and the evil. It lies in the nature of the case that the result is protective or punitive according to the character of each.
Fuente: The Cambridge Bible for Schools and Colleges
For the eyes of the Lord are over the righteous – That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.
And his ears are open unto their prayers – He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psa 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.
But the face of the Lord is against them that do evil – Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses 1Pe 3:10-12 is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future:
I. Religion and virtue contribute to those things which are favorable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following:
(a)A calm, peaceful, and contented mind – avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;
(b)Temperance in eating and drinking – always favorable to length of days;
(c)Industry – one of the essential means, as a general rule, of promoting long life;
(d)Prudence and economy – avoiding the extravagancies by which many shorten their days; and,
(e)A conscientious and careful regard of life itself.
Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the lack of religion often makes people reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.
II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect:
(a)On the millions who are cut off in war as the result of ambition, and the want of religion;
(b)On the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;
(c)On the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;
(d)On the multitude who fall in duels, all of whom would have been saved by religion;
(e)On the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and,
(f)On the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.
III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Compare Ps. 91.
Fuente: Albert Barnes’ Notes on the Bible
1Pe 3:12
The eyes of the Lord are over the righteous.
Gods different regards to saints and sinners
I. The two sorts of persons here spoken of.
1. The righteous. They have a true love to all Gods commandments, and will not allow themselves in anything which they know to be contrary to the will of God.
2. Those that do evil. Good men sometimes may do evil, through ignorance, or the power of temptation; but this is not the bent of their minds: when sensible of it, they are sorry for it. The persons here spoken of are of a different spirit; they are evil-doers in the strict sense of the word. Iniquity is their practice and delight.
II. How the Lord stands affected both to the one and to the other.
1. His eyes are over the righteous; which implies-
(1) His knowledge of them, their condition and circumstances (Psa 139:2-3).
(2) His affection to them. The eye of human creatures is apt to be very much where the heart is (Psa 146:8; Psa 11:7).
(3) His providential care of them. He acts for their benefit-to guide, guard, and deliver.
2. His ears also are open to their prayer. This implies-
(1) That prayer is the common practice of the righteous (Eph 6:18).
(2) That this their practice is pleasing to God.
(3) That it is a wise and reasonable practice, as it hitherto has been the practice of all good men.
3. His face is against him that doeth evil. This signifies, in general, that He is displeased with such persons (Psa 7:11). This implies-
(1) That He observes them and their actions; therefore, His face is against them, because He sees and knows them to be evil-doers.
(2) That their conduct is highly offensive to Him.
(3) That He will certainly treat them as enemies, if they do not repent and reform (Pro 28:9).
Conclude with some reflections.
1. We may see that happiness is the certain consequence of holiness, and misery as certainly the fruit of sin.
2. We may hence take occasion to reflect on the folly of sin, and the wisdom of being religious.
3. This shows us that good men have a great deal of reason to hope in the most threatening external circumstances; and that bad men have much to fear, even in the most prosperous circumstances.
4. Consider seriously what is said in the words of our text, and let it influence your choice and conduct. (T. Hannam.)
The Divine attentiveness to the righteous
Let us consider, first, who are the persons spoken of as righteous; secondly, what is the consolation and the assistance which they expect from heaven. You might say, if the eyes of the Lord are over only the righteous, who shall presume to hope for His favourable regard? But you well know that the term righteous in Holy Scripture is not always used to signify a faultless perfection. They who love and fear God, who strive earnestly to obey and please Him, are frequently denominated righteous. Their righteousness, indeed, is ever very defective; but they are called righteous, because it is their prevailing quality to be so. These, St. Peter assures us, are the objects of Gods paternal regard. With regard to the eyes of the Lord spoken of in the text, we may observe that Scripture mentions them in three different ways.
1. First, an eye of knowledge, which extends to all things without exception. This is over not only the righteous, but the wicked also, and over all creatures.
2. God looketh with an eye of displeasure (Amo 9:4; Amo 9:8; Eze 9:10). The eyes of the Lord are over the wicked, observing all their evil doings, and preparing for them the correction which they deserved.
3. There is another aspect of the Deity contrary to that last mentioned; namely, of love and favour, with which He regards His faithful servants (Deu 11:12; 1Ki 9:3). Great indeed must be the blessedness of being thus looked upon by the eyes of God. It is not a mere contemplative view, but infinitely powerful in operation. The sun in the firmament is a faint resemblance of it; when He enlightens, warms, animates all earthly things on which his rays descend. But here I must acknowledge that sometimes the outward circumstances of the righteous are calamitous; as if God did not look upon them, as if He had forgotten them. The eyes of the Lord may be over the righteous, whatever be their condition. St. Peter adds, And His ears are open unto their prayers (Psa 50:15; Mat 7:7; Mat 7:11). But God does not always answer the prayers of the righteous in their own time and manner, and this sometimes tempts them to imagine that He is averse to their prayers. If God do not at present grant your requests, it does not follow that He hears them not, or that He is not inclined to do you good. But it may not be the fit time; or, lastly, because He reserves His blessings as the recompense of assiduity and perseverance in praying. But another objection may be urged: Do we not find several examples in Scripture of God refusing to the most holy persons the fulfilment of their prayers (Deu 3:26; 2Co 12:8)? There are two different ways in which God hears our prayers. One is, according to our wishes; the other, according to our real and final good. We are in adversity and affliction, and we cry unto God for deliverance, which He does not vouchsafe to us. But by this trial He awakens our slumbering zeal, He revives our fainting piety. Has not God, then, done better than their prayers desired? But let us carefully remember that this merciful kindness of the Lord is not promised to all men without regard to their fitness for it. The eyes of the Lord are over the righteous, and His ears are open to their prayers, but the face of the Lord is against them that do evil. God heareth not sinners. (S. Partridge, M. A.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. The eyes of the Lord are over the righteous] That is, He is continually under God’s notice and his care; God continually watches for him and watches over him, and he is under his constant protection.
And his ears are open unto their prayers] The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters.
But the face of the Lord] Far from his eye being upon them, or his ear open to their requests, (for prayer they have none,) his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; God watcheth over them, looks favourably on them, and hears their prayers: see Psa 34:15. This he lays down as a motive to patience under injuries, and to keep us from tumultuating passions, and desires of revenge; that God sees all we suffer, hath a care of us, and is ready to hear, and in due time to help us.
But the face of the Lord is against them that do evil; his anger, or indignation; face being here taken not for Gods favour, (as many times it is), but in the contrary sense, as Lev 17:10; 20:5; Psa 68:1,2. Men show by their countenances whether they be angry or pleased; and hence it is that Gods face is sometimes taken for his favour, sometimes for his displeasure. A further argument to persuade us to patience, that God undertakes to plead our cause against our enemies, and avenge us on them; whereas if we think to secure ourselves against them by undue means, we make God an enemy to us.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. Ground of the promisedpresent and eternal life of blessedness to the meek (1Pe3:10). The Lord’s eyes are ever over them for good.
ears . . . unto theirprayers (1Jn 5:14;1Jn 5:15).
face . . . againstTheeyes imply favorable regard; the face of theLord upon (not as English Version, “against”)them that do evil, implies that He narrowly observes them, so as notto let them really and lastingly hurt His people (compare 1Pe3:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For the eyes of the Lord are over the righteous,…. Who are so not merely in the sight of men, but of God; nor in their own account, and by their own works, but in the esteem of God, through the imputation of the righteousness of his Son unto them: and because he loves this righteousness, and is well pleased with it, seeing by it his law is magnified and made honourable, therefore his countenance beholds with pleasure and delight those righteous ones who are clothed with it; his eyes of omniscience, love, care, and protection, are always upon them, watching over them, delighting in them, running to and fro in the earth on behalf of them; he sees every injury done them, and in his own time and way will do them justice; which is a reason why they should not take vengeance themselves, but leave it with him, whose it is:
and his ears are open to their prayers; or “prayer”; in the Hebrew text, “to their cry”; he is a God hearing prayer, and his righteous ones have his ear; he hears them while they are speaking, and will sooner or later answer, and avenge his elect, who cry unto him day and night; for as he has an ear to hear their cries, which is not heavy, he has an arm to save them, which is not shortened; and this is another reason why they should behave as before directed, and which is still strengthened by what follows;
but the face of the Lord is against them that do evil; it is added in the psalm, “to cut off the remembrance of them from the earth”: by “the face of the Lord” is meant, as the Jewish writers y interpret it, the anger of the Lord; it intends, not his kind, pleasant, and loving countenance, but his angry one with the former he beholds the upright, and with it he looks upon his righteous ones; but the latter is upon and against the wicked, and is dreadful and intolerable, and the consequence of it is everlasting destruction from the presence of the Lord, and from the glory of his power.
y Jarchi & Menachem apud ib. & Aben Ezra in loc.
Fuente: John Gill’s Exposition of the Entire Bible
Upon (). In the case of righteous (, in the O.T. sense like in 2Pe 2:7) for their good, but in the case of men “that do evil” ( , “upon men doing evil things”) “the face of the Lord” ( ) is not for their good, here approaching “against” in idea.
Fuente: Robertson’s Word Pictures in the New Testament
1) “For the eyes of the Lord are over the righteous.” (Gk. hoti) “Because”, the Lord’s eyes are (epi) upon or watching the righteous, Job 28:10; Psa 11:4; Psa 33:18.
2) “And his ears are open unto their prayers.” His ears are declared to be “to or turned toward” the (Gk. deesin) petitions of the righteous. Luk 10:9-10; Jas 1:5; 1Jn 3:22.
3) “But the face of the Lord is against them that do evil.” (Gk. de) “Indeed” the face of the Lord is said to be against the one progressively doing evil. This means His back is turned upon even the saved person who tries to petition God while actively, repeatedly, living a sin-pattern life, a checkered life. See Isa 59:1-3; Jas 1:7.
HINDERED PRAYER
A short prayer will reach the throne — if you don’t live too far away.
–Speaker’s Sourcebook
If prayer does not drive sin out of your life, sin will drive prayer out.
–Speaker’s Sourcebook
Sin breaks fellowship with God. A little girl committed a certain offense and when her mother discovered it she began to question her daughter. Immediately the child lost her smile and a cloud darkened her face as she said, “Mother, I don’t feel like talking.” So it is with us when our fellowship with God is broken by sin in our lives. We do not feel like talking to Him. If you do not feel like praying, it is probably a good indication that you should start praying immediately.
–Speaker’s Sourcebook
Fuente: Garner-Howes Baptist Commentary
12 For the eyes of the Lord are over the righteous, or, on the righteous. It ought to be a consolation to us, sufficient to mitigate all evils, that we are looked upon by the Lord, so that he will bring us help in due time. The meaning then is, that the prosperity which he has mentioned depends on the protection of God; for were not the Lord to care for his people, they would be like sheep exposed to wolves. And that we for little reason raise a clamor, that we suddenly kindle unto wrath, that we burn with the passion of revenge, all this, doubtless, happens, because we do not consider that God cares for us, and because we do not acquiesce in his aid. Thus in vain we shall be taught patience, except our minds are first imbued with this truth, that God exercises such care over us, that he will in due time succor us. When, on the contrary, we are fully persuaded that God defends the cause of the righteous, we shall first attend simply to innocence, and then, when molested and hated by the ungodly, we shall flee to the protection of God. And when he says, that the ears of the Lord are open to our prayers, he encourages us to pray.
But the face of the Lord By this clause he intimates that the Lord will be our avenger, because he will not always suffer the insolence of the ungodly to prevail; and at the same time he shews how it will be, if we seek to defend our life from injuries, even that God will be an adversary to us. But it may, on the other hand, be objected and said, that we experience it daily far otherwise, for the more righteous any one is, and the greater lover of peace he is, the more he is harassed by the wicked. To this I reply, that no one is so attentive to righteousness and peace, but that he sometimes sins in this respect. But it ought to be especially observed, that the promises as to this life do not extend further than as to what is expedient for us to be fulfilled. Hence, our peace with the world is often disturbed, that our flesh may be subdued, in order that we may serve God, and also for other reasons; so that nothing may be a loss to us.
Fuente: Calvin’s Complete Commentary
(12) For.Or, Because. In the Psalm there is no such connecting particle, but it is involved in the juxtaposition. The sense that the Lords eyes are over you is a sufficient reason for self-restraint under provocation: especially, perhaps, when we see that by the Lord St. Peter understands Jesus Christ. That this is the case is clear from his use of the same Psalm in 1Pe. 2:3. If Christ, the model of meekness under persecution (1Pe. 2:23), is watching, we not only need no passionate self-defence, but should be ashamed to use it. Was St. Peter thinking how once, while he himself was cursing and swearing at those who accused him of being a Christian, he felt the eyes of the Lord turn upon him? The thought of His eyes being over Us is chiefly that of guardianship.
Open unto their prayers.Rather, are towards their prayeri.e., directed towards it. Here, as in 1Pe. 2:3, the Prayer Book version has influenced our translation.
Against them that do evil.There is no difference in the Greek between this preposition and that just rendered over. But the countenance of the Lord is over them that do evil things. He marks what they are doing. This is sufficient comfort when men injure us (1Pe. 2:23); sufficient warning not to injure in return. It is instructive now to turn and see the circumstances in which this lovely Psalm was composed. The moment was one of Davids extremest peril among an infuriated heathen population. The danger and dread he was in are shown in Psalms 56. Yet nothing can be brighter and more serene than Psalms 34. He had obtained life and days; and it was all through confidence in God on the one hand, and inoffensive self-submission on the other. Had he used violenceshown spirit, as we saylike the young lions, he would have come worse off. It seems to be for this cause that St. Peter deemed the Psalm so appropriate to his readers, misjudged and suspiciously watched (Psa. 56:5-6) by unbelievers, who only waited the opportunity to shed their blood (Psa. 56:1-2). But the striking change is that, whereas Davids trust in Jehovah was a trust simply in the Eternal Being without distinction of Persons, St. Peter bids the Hebrews of Asia read that Psalm into an act of faith in Jesus. We shall see the same thing in 1Pe. 3:15, as we saw it in 1Pe. 2:3. The force of the change will be felt by any one who reads through that Psalm, substituting (like the Rheims version) our Lord for the Lord.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. For Besides the natural tendency of this course, God watches over such persons with open, observant eyes, and his ears are turned toward their prayers, as though he were careful to lose no word or sigh. On the other hand, his face, much more than his eyes, is upon ( in both cases) evil doers, so that while he will surely bless and defend the righteous, it is his fixed, unalterable purpose to punish the wicked. This, which is fully expressed in the Psalm, is here left to be inferred from the difference in God’s treatment of different characters.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Pe 3:12. Is against them Upon or over them; as it is said in the first clause; , upon, or over the righteous.
Fuente: Commentary on the Holy Bible by Thomas Coke
DISCOURSE: 2400
GODS DISPOSITION TOWARDS THE RIGHTEOUS AND WICKED
1Pe 3:12. 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.
THERE is an error which obtains, to a considerable extent, amongst religious people, and which meets with too much encouragement also in the preaching of pious ministers; namely, an idea that to insist on moral duties is legal. Suppose a servant of Christ were to address his audience in the words of David; Come, ye children, hearken unto me: I will teach you the fear of the Lord. 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 over the righteous; and his ears are open to their cry: but the face of the Lord is against them that do evil [Note: Psa 34:11-16.]: I say, suppose a minister of the Gospel were to address his people thus, he would be thought by many to be bringing them back to the law, and to be instructing them in a way contrary to the whole tenour of the Gospel. But this is a great mistake. Legality consists in principle only, and not in practice. If we teach men to do good works in order to obtain justification by them, that is legality; and that subverts the Gospel: but if, whilst we make Christ the only foundation of a sinners hope, we inculcate moral duties, we do nothing more than what Christian fidelity requires, and nothing but what the Apostles themselves continually did. It is remarkable that St. Peter, addressing the whole Christian Church, cites the entire passage which I have read to you from the Psalms, and applies it precisely as David himself did [Note: ver. 1012.]. In fact, we all need to be reminded, that God will put a difference between those who serve him, and those who serve him not; and that, whilst his eyes are over the righteous, and his ears are open to their prayers, his face is, and ever will be, against them that do evil.
In confirmation of this sentiment, I will shew,
I.
Gods tender regard for the righteous
Here we must first state who the righteous are
[We are not to understand this as relating to persons who are perfectly righteous, since there is no such a character to be found on earth. There is not one that liveth and sinneth not: in many things we all offend. The term comprehends those who, in the prevailing habit of their lives, turn from iniquity to serve the living God. He, therefore, who has fled to the Lord Jesus Christ for refuge, and, through the operation of the Spirit of God, is endeavouring to fulfil the will of God, may justly consider himself as answering to this character, notwithstanding many infirmities yet cleave unto him ]
Over all such persons the eyes of the Lord are fixed
[God beholdeth all, as well the evil as the good. But on the righteous his eyes are fixed, with peculiar complacency. He delights to look upon them: His eyes run to and fro throughout the whole earth, to shew himself strong in their behalf; to protect them from every evil and to supply them with every needful good ]
His ears, too, are open to their prayers
[We all know with what a different feeling a parent beholds the children of strangers and his own. If his own child be in a situation of danger, his eye is upon it, to interpose in the time of need; and, if he were to hear its cry, all the tenderest feelings of his soul would be called forth, and all the efforts which he could make would be exerted for its relief. The inarticulate cry of an infant does not fall unheeded on a mothers ear. So God hears, not the prayer only, but the sighs and groans of his people; and will fulfil the unexpressed desires of their hearts Even before they cry, he will answer; and whilst they are yet speaking, he will hear.]
Such, however, are not his feelings towards all: for, in perfect contrast with this, is,
II.
His indignation against the wicked
Those that do evil must also be here defined
[We do not comprehend under this character those who have yet some remaining infirmities; for this were to confound, in one indiscriminate mass, the righteous and the wicked: it is the workers of iniquity who are here spoken of; even those who, in the general tenour of their lives, are acting contrary to Gods mind and will ]
Against these God sets his face
[It is impossible but that he should view them with displeasure. He cannot forget what he has done for them, in sending his own Son to be the propitiation for their sins, and in striving with them by his Spirit to bring them to repentance: and when he sees how they requite these mercies, by holding fast their iniquities, by treading under foot his dear Son, and doing despite to his Spirit, he must of necessity be incensed against them. Accordingly, we are told that he is angry with them every day [Note: Psa 7:11.]; that he sets his face upon them for evil, and not for good [Note: Amo 9:4.]; and that he determines to execute upon them his wrathful indignation [Note: Deu 32:40-42.]. They, perhaps, are full of confidence in their own minds, and are saying, I shall have peace, though I go on adding sin to sin. But this only ensures the evils which they will not deprecate: for God says, The Lord will not spare that man; but the anger of the Lord and his jealousy shall smoke against him; and all the curses that are written in this book shall lie upon him; and the Lord shall blot out his name from under heaven [Note: Deu 29:19-20.]. Instead of hearing his prayers, God further says concerning him, I will deal in fury with him: mine eye shall not spare, neither will I have pity: though he cry in mine ears with a loud voice, yet will I not hear him [Note: Eze 8:18.]. Unhappy man! whoever thou art, that livest in wilful sin! this is thy lot; and this, if thou die in sin, will be thy portion to all eternity.]
Observe, from hence,
1.
Of how little signification are the opinions of men
[If thou art righteous, perhaps the world will condemn thee as an enthusiast: and if thou art countenancing them in their evil ways, they will perhaps applaud thee as rational and wise. But to what purpose do men condemn, if God approve; or approve, if God condemn? If Gods eye be upon us for good, we need not fear either men or devils: but if God set his face against us, though the whole universe were confederate to protect us, they could afford no help: Though hand join in hand, the wicked shall not be unpunished.]
2.
How desirable it is to obtain the approbation of our God
[If there were no future world, the sense which the righteous have of Gods favour were an ample recompence for all their services. But we must take eternity into our account. We must follow the righteous and the wicked into the presence of their God: we must there see what his favour imports, and what his displeasure: we must there behold the objects of his complacency seated on thrones of glory, and the monuments of his indignation cast into the lake that burneth with fire and brimstone. We must then contemplate their states as fixed to all eternity; so that, after millions of ages, the one will have no mitigation of his punishment, and the other no diminution of his bliss. Reflect on this, my brethren, and I shall not need to urge you to serve your God: your own feelings will urge you sufficiently: without any further loss of time, you will flee from the wrath to come, and, with all possible earnestness, lay hold on eternal life.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
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.
Ver. 12. For the eyes of the Lord ] Should not God see as well as hear, his children should want many things. We apprehend not all our own wants, and so cannot pray for relief of all. He, of his own accord, without any monitor, is wont to aid us.
His ears are open unto, &c. ] Gr. His ears are unto their prayers; q.d. though their prayers are so faint that they cannot come up to God, God will come down to them. He can feel breath, when no voice can be heard, Lam 3:56 . Fletu saepe agitur non affatu.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12 .] The citation continued, and a reason given for the foregoing conditions of prosperity . Because the eyes of the Lord (Jehovah) are (directed, in a favourable sense, for good) upon righteous men (“inde vitam habent et dies bonos,” Bengel), and His ears (inclined) unto their supplication: but the face of the Lord is (directed, in an unfavourable sense, for wrath) upon men doing evil things .
Fuente: Henry Alford’s Greek Testament
1Pe 3:12 . , Jehovah’s face, i.e., wrath (Targum, the face of Jehovah was angry ) as the following clause, to cut off the remembrance of them shows; cf. Lam 4:16 ; Psa 21:9 . But Peter stops short and leaves room for repentance.
Ver, 13. echoes (as . . echoes ); but the phrase comes also from O.T.: Isa 1:9 , ; . The phrase sums up 1Pe 3:11 . All that was good in Judaism, however it may have been perverted, finds its fulfilment in the new Israel (Rom 10:2 ). Some Jews were zealots, boasting their zeal for the Lord or His Law, like Phinehas and the Hasmonaeans (1 Maccabees 2. passim ): all Christians should be zealots for that which is good . So Paul says of himself as Pharisee that he was a zealot for his ancestral traditions (Gal 1:14 ). For him as for the colleague of Simon the Zealot the word retained a flavour of its technical sense; cf. Tit 2:14 , that He might cleanse for Himself a peculiar people, zealot of good ( ) works; cf. similar use of = Pharisee (Rom 1:1 ). . in emphatic position.
Fuente: The Expositors Greek Testament by Robertson
LORD. App-98.
righteous. App-191.
prayers. App-134.
against. App-104. The reference in verses: 1Pe 3:10-12 is to Psa 34:12-16.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] The citation continued, and a reason given for the foregoing conditions of prosperity. Because the eyes of the Lord (Jehovah) are (directed, in a favourable sense,-for good) upon righteous men (inde vitam habent et dies bonos, Bengel), and His ears (inclined) unto their supplication: but the face of the Lord is (directed, in an unfavourable sense,-for wrath) upon men doing evil things.
Fuente: The Greek Testament
1Pe 3:12. ) because the eyes. The Septuagint has the remainder is in the same words, as far as .- , over the just) who have from that source life and good days.-, the countenance) with anger: comp. 2Sa 22:28. Anger excites the whole countenance of a man; love affects the eyes.
Fuente: Gnomon of the New Testament
righteous
(See Scofield “Rom 10:10”).
Fuente: Scofield Reference Bible Notes
the eyes: Deu 11:12, 2Ch 16:9, Psa 11:4, Pro 15:3, Zec 4:10
his ears: 2Ch 7:15, Psa 65:2, Pro 15:8, Pro 15:29, Joh 9:31, Jam 5:16
but: Lev 17:10, Lev 20:3, Lev 20:6, Lev 26:17, Psa 80:16, Jer 21:10, Eze 15:7
against: Gr. upon
Reciprocal: 2Ch 14:7 – we have sought Ezr 5:5 – But the eye Ezr 8:22 – The hand Job 36:7 – General Psa 5:1 – Give Psa 10:17 – cause Psa 11:7 – his Psa 33:18 – the eye Psa 34:15 – The Psa 55:1 – Give Isa 37:17 – Incline Jer 23:30 – General Jer 24:6 – For I will Jer 39:12 – look well to him Eze 13:8 – behold Eze 34:10 – I am
Fuente: The Treasury of Scripture Knowledge
1Pe 3:12. The Lord sees everything at all times and in all places, hence the word over is used in a special sense here. The connection shows it means He has his eyes upon the righteous for their good, even as a faithful guardian keeps watch over his charge. On the same principle His ears are ready to listen to the prayers of His righteous servants. But the Lord will not even look toward the doers of evil; He will “turn his back to them.” An ancient prophet expresses the same thought (on the favorable side) by the words, “To this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word” (Isa 66:2).
Fuente: Combined Bible Commentary
1Pe 3:12. Because the eyes of the Lord are upon the righteous, and his ears unto their supplication. This blameless, patient, beneficent, and peaceable manner of life, which has been recommended as containing the secret of all gladness in ones life, and all goodness in ones days, is further urged on the ground of Gods observant interest in our life. He keeps the righteous ever within the loving vision of His eye and gracious hearing of His ear. It cannot, therefore, but go well with them, however they be tried by slander or persecution. The word rendered prayers in the A. V. is singular in the original, and is always given as a singular by the A. V. except in this one passage. It means also rather prayer for particular benefits than prayer in general.
but the face of the Lord is upon them that do evil. Peter fails to add what the Psalmist appends here, to cut off the remembrance of them from the earth. The preposition, also, is the same here as in the former clause, and should be translated simply upon, not against. It is doubtful, too, whether any difference between the anthropomorphic terms eyes and face can be made good, such as is supposed, e.g., by Schott, who takes the former to be a figure of favourable regard, and the latter of hostile. The different meaning which Gods sleepless observance must have to the evil is left as self-understood, and obtains thereby an intenser force. It is enough for the righteous to know that Gods eye is upon the evil, and the knowledge of this adds to their own sense of security in the midst of enemies.
Fuente: A Popular Commentary on the New Testament
3:12 For the eyes of the Lord [are] over the righteous, and his ears [are open] unto their prayers: but the {i} face of the Lord [is] against them that do evil.
(i) This word “face” after the manner of the Hebrews, is taken for “anger”.