1 Peter 3:8-17

1 Peter 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

8     Finally, 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; Leviticus 1:0; Leviticus 1:02him 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 general—irrespective of their social position—in 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.

1 Peter 3:8. Finally, all being of one mind, sympathizing, loving the brethren, compassionate, courteous (kind).—τὸ δὲ τέλος, adverbial Accusative, introduces the third main division, and conclusion of the Epistle.—[Oecumenius supplies the following connection: τί χρὴ ἰδιολογεῖσθαι; ἁπλῶς πᾶσι φημί. τοῦτο γὰρ τέλος καὶ πρὸς τοῦτο πᾶσιν ὁ σκόπος , καί τοῦτο νόμος πᾶσιν .—M.]—ὁμόφρων ὁμόνοος from φρήν, of one mind, agreeing in manner of thinking, so as to pursue one end, and to make choice of one way, cf. 2 Corinthians 13:11; Philippians 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 Lord’s 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.]

συμπαθεῖς, the disposition which enters into another’s weal or woe, joys with the joying, and weeps with the weeping, Romans 12:15; 1 Corinthians 12:25; Hebrews 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 Rochefaucoult’s slander of human nature, that man always sees in the sufferings of others something not altogether displeasing.—M.]

φιλάδελφοι, cf. 1 Peter 1:22; 1Pe 4:8; 1 Peter 5:9; Romans 12:10.—εὔσπλαγχνος, 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.—φιλόφρων, 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 man’s 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.]

1 Peter 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, Matthew 5:39, etc.; Luke 6:27, etc.; of. Romans 12:17; 1Th 5:15; 1 Peter 2:23; Luke 6:28.—εὐλογεῖν, 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.]—εἰς τοῦτο, viz.: to blessing, do not join to ἴνα, cf. 1 Peter 2:12. [On the other hand, see note in Appar. Crit., above.—M.]—ἐκλήθητε, 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, Matthew 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, Matthew 7:2; Matthew 5:7; Matthew 10:32; Luke 6:38. [See note in Appar. Crit., above.—M.]—κληρονομήσητε 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, Matthew 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 forgivenForgive and bless his foe.

Cf. Proverbs 25:22; Romans 12:20.—M.]

1 Peter 3:10. For he who desireth to love life—that 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 34:0. 1 Peter 3:13 to 1 Peter 3:18, the second person being changed into the third in 1 Peter 3:13-15. Only 1 Peter 3:13 varies somewhat from the LXX., which reads: ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν, while here we have: ὁ θέλων ζωήν . 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 ζωήν, 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, Matthew 10:39; Matthew 16:25; Mark 8:35; Luke 17:33; John 12:25.—ἰδεῖν = רָאָה, of experience and enjoyment.—παύειν=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, quæ 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.]—χείλη αὑτοῦ. (Lachmann and Tischendorf omit αὑτοῦ).—δόλος is governed by ἀπό. Winer, p. 278.—δόλος denotes acting the deceiver or hypocrite; מִרְמָה, cf. James 1:26. David, in this verse, refers primarily to temporal life and experience, so does Peter.

1 Peter 3:11. Let him turn away from evil—and pursue it.—ἐκκλίνειν=to bend out or from, turn away from, shun, avoid, decline, Romans 3:12; Romans 16:17; Isaiah 1:16-17; Romans 12:9.—ζητεῖν διώκειν elsewhere, 1 Thessalonians 5:15; Romans 12:18. [See note in Appar. Crit.—M.]

1 Peter 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.—ὀφθαλμοί and πρόσωπον are here in antithesis, the one denoting the gracious regarding of God, the other His look in anger.—κύριος = יְהוָֹה not Christ but the Father, cf. James 5:4.—ἐπί 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. 2 Samuel 22:28; Leviticus 17:10; Leviticus 20:5; Psalms 68:3.

1 Peter 3:13. And who is he that—if ye be emulous of that which is good?—Inference drawn from the gracious regard of God directed upon the righteous. τίς κακώσων, who will be able to harm you, who will be suffered to injure you? of. Isaiah 1:9; Romans 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, 1 Peter 2:12; 1Pe 2:15; 1 Peter 2:18; 1 Peter 3:9; Matthew 10:24; Mark 10:44; John 13:16. The passage supplies therefore no new reason for peaceableness and holiness.—μμηταὶ τοῦ . (Lachmann, Tischendorf [and Alford with A. B. C. and others.—M.], read ζηλωταί; that is the more difficult reading. Fronmüller [ζηλωταὶ is better sustained and yields a better sense than μιμηταὶ, which later reading Alford supposes to have come in from 3 John 1:11.—M.]. μιμηταὶ is elsewhere only applied to persons, here it is applied to the abstract τὸ , because the good as personified in Christ is the point of reference, cf. Titus 2:14; 3 John 1:11.

1 Peter 3:14. But if even ye suffer—be 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, 1 Peter 4:12; 1 Peter 4:17; 1Pe 4:19; 1 Peter 5:9-10, ye are nevertheless blessed if ye suffer on account of righteousness, as Christ says, Matthew 5:10.—εἰ with the Optative denotes subjective possibility, without any reference to definite time. Winer, p. 309. [Augustine: martyram facit non pœna sed causa.—M.].—δικαιοσύνην; cf. 1 Peter 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; 1 Peter 2:20; Matthew 5:20; Matthew 6:33. There is no reason for seeking here the Pauline idea of δικαιοσύνη.—μαάριοι sc. ἐστὲ cf. 1 Peter 1:9; 1 Peter 4:13; Job 5:17. [Bengel: “Ne hoc quidem vitam beatam vobis aufert, immo potius auget.“—M.].—τὸν δὲ φόβον αὐτῶν sc. of evil-doers, 1 Peter 3:12. This is a citation from Isaiah 8:12-13. φόβον may be taken actively of the terror which they cause, cf. Job 3:25; Psalms 91:5, or passively of the fear with which they are seized. In Isaiah 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.]. ταραχθῆτε, a climax, to become confused, disconcerted, troubled.

1 Peter 3:15. Nay, rather sanctify God the Lord in your hearts.—κύριον δὲ τὸν Θεὸν ἁγιάσατε =הִקְרֹּישׁ, to adore God as the Holy One, to acknowledge His holiness in thought, word and deed. Matthew 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. Romans 10:10; Matthew 10:32. [I have adopted in Appar. Crit. the reading κύριον δὲ τὸν χριστὸν.—M.]

Being ready always for an answer—hope in you.—ἕτοιμοι δὲ (Lachmann omits δέ; then ἕτοιμοι 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 (Matthew 6:7), but to every man asking reasons, cf. 1 Peter 4:5; Romans 14:12; Hebrews 13:17; Acts 24:14 etc.; Acts 26:6 etc.—ἀπολοία, 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 παντί to ἀπολογίαν.—περὶ τῆς ἐν ὑμῖν ἐλπίδος. We have already seen, especially in the opening of the Epistle, 1 Peter 1:3; cf. 1 Peter 1:13, that hope, in the Apostle’s 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 (ἐν ὑμῖν) 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 sæpe 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 (Titus 1:11) and render a satisfactory reason of whatever they do, or teach.“—M.]

1 Peter 3:16. With meekness and fear, having a good conscience.—[The German version, following the Vulgate, begins 1 Peter 3:16 with but with meekness, etc.—M.]. μετὰ πραΰτητος. (Lachmann, Tischendorf [and Alford, following A. B. C. and many others.—M.], insert ἀλλά before μετα); the sense being—“provided” [or as Alford explains “ready, but not over ready.”—M.], cf. 1 Peter 3:4, free from haughtiness, scorn and bitterness in the consciousness of truth and with the desire to convince.—φόβου in respect of God, whose cause we should not prejudice. [Alford defines φόβου “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.” Matthew 10:19; 1 Corinthians 2:3.—συνείδησιν ἔχοντες not coördinated with, but subordinated to ἕτοιμοι. 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. 1 Peter 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.—ἴνα ἐν ᾦ.—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. 1 Peter 2:12-19. ἐπηρεάζειν, to use hard words, abusive and haughty conduct in order to terrify and so to coerce, any one. It denotes greater hostility than καταλαλέω, 1 Peter 2:12.—τὴν , see 1 Peter 2:12; 1 Peter 1:15. Join ἐν Χριστῷ to ἀναστοροφήν not to ἀγαθὴν. 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.

1 Peter 3:17. For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.—κρεῖττον γὰρ. 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?—κρεῖττον denotes that which is more advantageous, deserves the preference; cf. 1 Peter 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.”—εἰ θέλοι (The textus rec. reads θέλει; but Tischendorf [following A. B. C. K. L. and others.—M.] prefers the Optative.), cf. 1 Peter 3:14, if and as often as it may be His will. cf. Matthew 18:14; Matthew 26:39; Mat 26:42; 1 Corinthians 4:19; James 4:15; 1 Peter 1:6; 1 Peter 4:19.—[εἰ έλοι τὸ θέλημα τοῦ θεοῦ placuerit voluntati divinæ θέλημα meaning the will itself, and θέλειν the operation of the will (like the stream streams,—the river flows, etc.,) cf. James 3:4, see Winer, p. 627.—M.].—Θέλημα, 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 1 Peter 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 Christ’s 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 Christian’s watchword; nobody is hurt but by himself (Chrysostom has written a work on this subject).—The secret of being blessed in suffering—a good conscience, the shield and protection of believers.

Starke:—Try thyself—whether thou art of such a mind, 1 Peter 3:8. Micah 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, Matthew 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, James 3:5-6; Proverbs 16:26; Proverbs 17:27; Sir. 22:33.—Peace is rare game, in the diligent pursuit of which every Christian ought to be a quick huntsman, Proverbs 15:18; Pro 25:15; 2 Corinthians 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, Deuteronomy 6:18.—Although the godly do not cry with their mouth, they cry to God with their heart, Psalms 34:16; Psalms 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, Psalms 56:12.—The ungodly who persecutes the saints runs against a wall of iron and breaks his head, Jeremiah 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, Hebrews 11:27.—The ornament of Christ’s true bride is within, Psalms 45:10; Luke 17:20.—A judicious physician makes great allowance for a delirious patient—do thou the same for those who err, Galatians 6:1.—Silence is sometimes better than speaking, Matthew 27:12; Matthew 27:14; Colossians 4:5-6; Proverbs 26:4-5.—Nobody should cause his own sufferings; but those which God imposes every body should bear with patience, Lamentations 3:26; Lamentations 3:28.—To suffer innocently is the honour, but to suffer for sin is the shame of Christians, 1 Peter 4:15; Matthew 5:11.

Lisco:—Christian feeling in evil times.—The all-conquering power of faith and love of the sharers of Christ’s kingdom.—The art of providing good days for one’s 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: 1 Peter 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 Gallio’s 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 Lord’s 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 man’s sin.”—Sin broke all to pieces, man from God and one from another. Christ’s 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 Christian’s 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.

1 Peter 3:9. One man’s 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.

1 Peter 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 God’s hand, “who stilleth the waves of the sea and the tumults of the people.” “If He give quietness, who can give trouble?”

1 Peter 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.]

1 Peter 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.

[1 Peter 3:8. The following passage from Polybius quoted by Raphelius, Obs. Vol. II. p. 760, beautifully illustrates συμπαθεῖς: “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, καὶ συμπαθεῖς ποιῆσαι τοὺς παρακαλουμένους; i. e., make those whom he addressed have the same feelings.”—M.]

[1 Peter 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 Rosenmüller from the Book of Mussar, 1 Peter 1:0.—M.]

[1 Peter 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 Apostle’s 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:

1 Peter 3:14. “Should the empress determine to banish me, let her banish me; ‘The earth is the Lord’s 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 mother’s womb, and naked shall I return to it.’ ” Ep. ad Cyriacum.—M.]

Footnotes:

1 Peter 3:8; 1 Peter 3:8. [συμπαθεῖς=sympathizing in grief and joy.—M.]

1 Peter 3:8; 1 Peter 3:8. [φιλάδελφοι=loving the brethren.—M.]

1 Peter 3:8; 1 Peter 3:8. [εὔσπλαγχνοι, literally of “strong bowels,” i. e., of great courage; compassionate, “misericordes erga afflictos.”—M.]

1 Peter 3:8; 1 Peter 3:8. [ταπεινοφρόνες=humble-minded. The Textus Rec. has φιλόφρονες for ταπεινόφρονες; 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 ταπινόφρονες.—M.]

1 Peter 3:9; 1 Peter 3:9. [“Non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis.” Lyra.—M.]

[25]

1 Peter 3:9. [τοὺναντίον δὲ=nay rather on the contrary; δὲ renders the contrast more emphatic than ἀλλά.—M.]

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

1 Peter 3:9; 1 Peter 3:9. [εἰδότες 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 εἰδότες, render: “Because to this end (namely, ἵνα εὐλογίαν κληρονομήσητε) ye were called.”—M.]

1 Peter 3:9; 1 Peter 3:9. [Blessing in general, not a specific one; omit, therefore, the indefinite article. “Qui cœleste 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.]

1 Peter 3:10; 1 Peter 3:10. [Θέλων=he who desires; will is ambiguous.—M.]

1 Peter 3:10; 1 Peter 3:10. [δόλον=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.]

1 Peter 3:11; 1 Peter 3:11. [ἐκκλινάτω δὲ =let him turn away from evil, and so avoid it.—M.]

1 Peter 3:11; 1 Peter 3:11. [διωξάτω=pursue; “inquirat pacem ut rem absconditam et persequatur eam ut rem fugitivam.” Glossa interlinearis, quoted by Alford.—M.]

1 Peter 3:12; 1 Peter 3:12. [ὅτι=because.—M.]

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

1 Peter 3:12; 1 Peter 3:12. [δέησιν=prayer, singular.—M.]

1 Peter 3:12; 1 Peter 3:12. [ἐπὶ=upon (in wrath).—M.]

1 Peter 3:13; 1 Peter 3:13. [ἐὰν τοῦ =if ye be emulous of (or zealous for) that which is good?—M.]

1 Peter 3:14; 1 Peter 3:14. [ἀλλ’ εἰ καὶ=but if even, cf. 1 Peter 3:1.—M.]

1 Peter 3:14; 1 Peter 3:14. [μακάριοι, not happy, but blessed.—M.]

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

1 Peter 3:14; 1 Peter 3:14. [Second μὴ=nor.—M.]

1 Peter 3:15; 1 Peter 3:15. [δὲ=may rather, cf. 1 Peter 2:23; Hebrews 2:6.—M.]

1 Peter 3:15; 1 Peter 3:15. [A. B. C., Cod. Sinait., Lachmann, Tischendorf and Alford read χριστὸν for Θεόν.—M.]

1 Peter 3:15; 1 Peter 3:15. [ἕτοιμοι =ready always for.—M.]

1 Peter 3:15; 1 Peter 3:15. [περὶ=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.]

1 Peter 3:16; 1 Peter 3:16. [ἐν ᾦ=in the matter in which, cf. 1 Peter 2:12.—M.]

1 Peter 3:16; 1 Peter 3:16. [A. C. K., Sinait. and others read καταλαλοῦσιν; Tischendorf and Alford, with B. and other minor MSS., καταλαλεῖσθε with the omission of ὑμῶν ὡς κακοποιῶν.—M.]

1 Peter 3:16; 1 Peter 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.]

1 Peter 3:17; 1 Peter 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 θέλοι for θέλει, in Rec. and others.—M.]