1Pe 3:8-14 | Barnes | STEP | Verse 8. 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, ( ;) and he now gives a general direction in regard to their conduct in all those relations. Be ye all of one mind . . The word here used (ομοφρων) 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 , (συμπαθεις;) entering into one another's feelings, and evincing a regard for each other's welfare. . Comp. . The Greek word here used does not elsewhere occur 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. . Love as brethren . Marg., loving to the ; i.e., the brethren. The Greek word (φιλαδελφος) does not elsewhere occur in the New Testament. It means loving one's brethren ; that is, loving each other as Christian brethren.-- Rob. Lex . Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. . Comp. . Be pitiful . The word here used (ευσπλαγχνος) occurs nowhere else in the New Testament, except in , where it is rendered tender-hearted . See Notes on that verse. Be courteous . This word also (φιλοφρων) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous . Later editions of the New Testament, instead of this, read (ταπεινοφρονες) 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 favour 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 proof-text of that point. (a) "one mind" (1) "of another" "loving to the" (b) "love"

1 Peter 3:8-14

Verse 8. 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, (1Pet 2:13-25, 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. Rom 12:16. The word here used (ομοφρων) 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, (συμπαθεις;) entering into one another's feelings, and evincing a regard for each other's welfare. Rom 12:15. Comp. 1Cor 12:26, Jn 11:35. The Greek word here used does not elsewhere occur 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. 1Cor 12:26.

Love as brethren. Marg., loving to the; i.e., the brethren. The Greek word (φιλαδελφος) does not elsewhere occur in the New Testament. It means loving one's brethren; that is, loving each other as Christian brethren.--Rob. Lex. Thus it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. Rom 12:10. Comp. Heb 13:1, Jn 13:34.

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

Be courteous. This word also (φιλοφρων) occurs nowhere else in the New Testament. It means friendly-minded, kind, courteous. Later editions of the New Testament, instead of this, read (ταπεινοφρονες) 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 favour 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 proof-text of that point.

(a) "one mind" Rom 12:16 (1) "of another" "loving to the" (b) "love" 1Jn 3:18 Verse 9. Not rendering evil for evil. Mt 5:39 Mt 5:44; Rom 12:17.

Or railing for railing. 1Timm 6:4. Comp. Mk 15:29, Lk 23:39.

But contrariwise blessing. In a spirit contrary to this. Mt 5:44.

Knowing that ye are thereunto called, that ye should inherit a blessing. "Knowing that you were called to be Christians in order that you should obtain a blessing infinite and eternal in the heavens. Expecting such a blessing yourselves, you should be ready to scatter blessings on all others. You should be ready to bear all their reproaches, and even to wish them well. The hope of eternal life should make your minds calm; and the prospect that you are to be so exalted in heaven should fill your hearts with benignity and love." There is nothing which is better fitted to cause our hearts to overflow with benignity, to make us ready to forgave all others when they forgive us, than the hope of salvation. Cherishing such a hope ourselves, we cannot but wish that all others may share it, and this will lead us to wish for them every blessing. A man who has a hope of heaven should abound in every virtue, and show that he is a sincere well-wisher of the race. Why should one who expects soon to be in heaven harbour malice in his bosom? Why should he wish to injure a fellow-worm? How can he?

(c) "rendering evil for evil" Mt 5:44, Eph 4:32. Verse 10. For he that will love life. Or., "He willing, (θελων,) or that wills to love life." It implies that there is some positive desire to live; some active wish that life should be prolonged. This whole passage 1Pet 3:10-12 is taken, with some slight variations, from Ps 34:12-16. In the Psalm this expression is, "What man is he that desireth life, and loveth many days, that he may see good?" The sense is substantially the same. It is implied here that it is right to love life, and to desire many days. The desire of this is referred to by the psalmist and by the apostle, without any expression of disapprobation, and the way is shown by which length of days may be secured. Life is a blessing; a precious gift of God. We are taught so to regard it by the instinctive feelings of our nature; for we are so made as to love it, and to dread its extinction. Though we should be prepared to resign it when God commands, yet there are important reasons why we should desire to live. Among them are the following:

(1.) Because, as already intimated, life, as such, is to be regarded as a blessing. We instinctively shrink back from death, as one of the greatest evils; we shudder at the thought of annihilation. It is not wrong to love that, in proper degree, which, by our very nature, we are prompted to love; and we are but acting out one of the universal laws which our Creator has impressed on us, when, with proper submission to his will, we seek to lengthen out our days as far as possible.

(2.) That we may see the works of God, and survey the wonders of his hand on earth. The world is full of wonders, evincing the wisdom and goodness of the Deity; and the longest life, nay, many such lives as are allotted to us here, could be well employed in studying his works and ways.

(3.) That we may make preparation for eternity. Man may, indeed, make preparation in a very brief period; but the longest life is not too much to examine and settle the question whether we have a well-founded hope of heaven. If man had nothing else to do, the longest life could be well employed in inquiries that grow out of the question whether we are fitted for the world to come. In the possibility, too, of being deceived, and in view of the awful consequences that will result from deception, it is desirable that length of days should be given us that we may bring the subject to the severest test, and so determine it, that we may go sure to the changeless world.

(4.) That we may do good to others. We may, indeed, do good in another world; but there are ways of doing good which are probably confined to this. What good we may do hereafter to the inhabitants of distant worlds, or what ministrations, in company with angels, or without them, we may exercise towards the friends of God on earth after we leave it, we do not know; but there are certain things which we are morally certain we shall not be permitted to do in the future world. We shall not

(a.) personally labour for the salvation of sinners, by conversation and other direct efforts;

(b.) we shall not illustrate the influence of religion by example in sustaining us in trials, subduing and controlling our passions, and making us dead to the world;

(c.) we shall not be permitted to pray for our impenitent friends and kindred, as we may now;

(d.) we shall not have the opportunity of contributing of our substance for the spread of the gospel, or of going personally to preach the gospel to the perishing;

(e.) we shall not be employed in instructing the ignorant, in advocating the cause of the oppressed and the wronged, in seeking to remove the fetters from the slave, in dispensing mercy to the insane, or in visiting the prisoner in his lonely cell;

(f.) we shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation. What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way. "Love not thy life, nor hate; but what thou livest

Live well; here long, or short, permit to heaven."

Paradise Lost.

And see good days. In the Psalm (Ps 34:12) this is, "and loveth many days, that he may see good." The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e.g., "refrain thy tongue from evil," etc.; in the quotation, "let him refrain his tongue from evil," etc. "Good days" are prosperous days; happy days; days of usefulness; days in which we may be respected and loved. Let him refrain his tongue from evil. The general meaning of all that is said here is, "let him lead an upright and pious life; doing evil to no one, but seeking the good of all men." To refrain the tongue from evil, is to avoid all slander, falsehood, obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Comp. Jas 1:26, 3:2.

And his lips that they speak no guile. No deceit; nothing that will lead others astray. The words should be an exact representation of the truth, Rosenmuller quotes a passage from the Hebrew book Musar, which may be not an inappropriate illustration of this: "A certain Assyrian wandering through the city, cried and said, 'Who will receive the elixir of life?' The daughter of Rabbi Jodus heard him, and went and told her father. 'Call him in,' said he. When he came in, Rabbi Jannei said to him, 'What is that elixir of life which thou art selling?' He said to him, 'Is it not written, What man is he that desireth life, and loveth days that he may see good? Keep thy tongue from evil, and thy lips that they speak no guile. Lo, this is the elixir of life which is in the mouth of a man!'"

(d) "he that will love" Ps 34:12 Verse 11. Let him eschew evil. Let him avoid all evil. Comp. Job 1:1.

And do good. In any and every way; by endeavouring to promote the happiness of all. Comp. Gal 6:10.

Let him seek peace, and ensue it. Follow it; that is, practise it. Mt 5:9; Rom 12:18. The meaning is, that a peaceful spirit will contribute to length of days.

(1.) A peaceful spirit--a calm, serene, and equal temper of mind--is favourable 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 any one reflect on the numbers that are killed in duels, in battles, and in brawls, and he will have no difficulty in seeing how a peaceful spirit will contribute to length of days.

(*) "eschew" "avoid" Verse 12. For the eyes of the Lord are over the righteous. That is, he is their Protector. His eyes are indeed on all men, 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 Ps 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. Marg., 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 towards them, as-it is towards the righteous. The general sentiment in these verses (1Pet 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 favourable 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 favourable to length of days;

(c.) industry-- ne of the essential means, as a general rule, of promoting long life;

(d.) prudence and economy--avoiding the extravagances 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 want of religion often makes men 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 ff 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. Comp. Ps 91.

(1) "against" "upon" Verse 13. And who is he that will harm you, if ye be followers of that which is good? This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness' sake. While it is true that the Saviour was persecuted by wicked men, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good men have often suffered persecution, though labouring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. Men who are upright and pure; who live to do good to others; who are characteristically benevolent; and who are imitators of God--are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world, and to bring him at last to an honoured grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders "honour to whom honour is due." Comp. Ps 37:3-6.

(a) "who is he" Prov 16:7, Rom 8:28 Verse 14. But and if ye suffer for righteousness' sake. Implying that though, in general, a holy character would constitute safety, yet that there was a possibility that they might suffer persecution. Comp. Mt 5:10 2Ti 3:12.

Happy are ye. Perhaps alluding to what the Saviour says in Mt 5:10: "Blessed are they which are persecuted for righteousness' sake." On the meaning of the word happy or blessed, Mt 5:3. The meaning here is, not that they would find positive enjoyment in persecution on account of righteousness, but that they were to regard it as a blessed condition; that is, as a condition that might be favourable to salvation; and they were not therefore, on the whole, to regard it as an evil.

And be not afraid of their terror. Of anything which they can do to cause terror. There is evidently an allusion here to Isa 8:12,13: "Neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread." Isa 8:12, seq. Comp. Isa 51:12, Mt 10:28.

Neither be troubled. With apprehension of danger. Compare Jn 14:1. If we are true Christians, we have really no reason to be alarmed in view of anything that can happen to us. God is our protector, and he is abundantly able to vanquish all our foes; to uphold us in all our trials; to conduct us through the valley of death, and to bring us to heaven. "All things are yours; whether Paul, or Apollos, or Cephas, or the world, or life, or death, or things present or things to come," 1Cor 3:21,22.

(a) "be not afraid" Isa 8:12,13, 51:12