8Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous,9not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.
10For, “He who would love life and see good days, let him keep his tongue from evil and his lips from speaking deceit.
11Let him turn away from evil and do good. Let him seek peace and pursue it.
12For the eyes of the Lord are on the righteous, and his ears open to their prayer; but the face of the Lord is against those who do evil.”
8 Finally, all of you be like-minded, compassionate, loving as brothers, tenderhearted, courteous,
9 not rendering evil for evil, or insult for insult; but instead blessing, knowing that you were called to this, that you may inherit a blessing.
10 For, “He who would love life and see good days, let him keep his tongue from evil and his lips from speaking deceit.
11 Let him turn away from evil and do good. Let him seek peace and pursue it.
12 For the eyes of the Lord are on the righteous, and his ears open to their prayer; but the face of the Lord is against those who do evil.”
TYNDALETyndale New Testament (1534)
8 In conclusion be ye all of one mynde one suffre with another love as brethren be petifull be courteous
9 not redringe evyll for evyll nether rebuke for rebuke: but contrary wyse blesse remembringe that the are thervnto called even that ye shuld be heyres of blessinge.
10 If eny man longe after life and loveth to se good dayes let him refrayne his tonge from evyll and his lippes that they speake not gyle.
11 Let him eschue evyll and do good: let him seke peace and ensue it.
12 For the eyes of the Lorde are over the righteous and his eares are open vnto their prayers. But the face of the Lorde beholdeth the that do evyll.
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GNVGeneva Bible (1599)
8 Finally, be ye all of one minde: one suffer with another: loue as brethren: bee pitifull: bee courteous,
9 Not rendring euil for euill, neither rebuke for rebuke: but contrarywise blesse, knowing that ye are thereunto called, that ye should be heires of blessing.
10 For if any man long after life, and to see good dayes, let him refraine his tongue from euill, and his lippes that they speake no guile.
11 Let him eschew euil, and do good: let him seeke peace, and follow after it.
12 For the eyes of the Lord are ouer the righteous, and his eares are open vnto their prayers: and the face of the Lord is against them that do euil.
Questions where the Bible appears to say two different things, with the passages on each side set together.
Has there ever been a righteous person?Job 15:14, Isaiah 64:6, and Romans 3:10 deny anyone is righteous — all our righteousness is as filthy rags, there is none righteous, no, not one.
Psalms 34:12-16(v10)Who is someone who desires life, and loves many days, that he may see good? Keep your tongue from evil, and your lips from speaking lies.…
Psalms 34:15-16(v12)Yahweh’s eyes are toward the righteous. His ears listen to their cry. Yahweh’s face is against those who do evil, to cut off their memory…
Romans 12:17(v9)Repay no one evil for evil. Respect what is honorable in the sight of all men.
Proverbs 20:22(v9)Don’t say, “I will pay back evil.” Wait for Yahweh, and he will save you.
John 9:31(v12)We know that God doesn’t listen to sinners, but if anyone is a worshiper of God, and does his will, he listens to him.
Show all 100 cross-references
Romans 12:10(v8)In love of the brothers be tenderly affectionate to one another; in honor preferring one another;
Romans 12:14(v9)Bless those who persecute you; bless, and don’t curse.
Romans 12:19-21(v9)Don’t seek revenge yourselves, beloved, but give place to God’s wrath. For it is written, “Vengeance belongs to me; I will repay, says the…
Ephesians 4:31–5:2(v8)Let all bitterness, wrath, anger, outcry, and slander be put away from you, with all malice. And be kind to one another, tender hearted,…
1 Thessalonians 5:15(v9)See that no one returns evil for evil to anyone, but always follow after that which is good for one another and for all.
Luke 6:27-29(v9)“But I tell you who hear: love your enemies, do good to those who hate you, bless those who curse you, and pray for those who mistreat you.…
1 Peter 1:22(v8)Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
Proverbs 15:29(v12)Yahweh is far from the wicked, but he hears the prayer of the righteous.
Proverbs 15:3(v12)Yahweh’s eyes are everywhere, keeping watch on the evil and the good.
Matthew 5:44(v9)But I tell you, love your enemies, bless those who curse you, do good to those who hate you, and pray for those who mistreat you and…
Proverbs 17:13(v9)Whoever rewards evil for good, evil shall not depart from his house.
Matthew 5:39(v9)But I tell you, don’t resist him who is evil; but whoever strikes you on your right cheek, turn to him the other also.
Ephesians 4:32(v9)And be kind to one another, tender hearted, forgiving each other, just as God also in Christ forgave you.
Philippians 4:8-9(v8)Finally, brothers, whatever things are true, whatever things are honorable, whatever things are just, whatever things are pure, whatever…
James 1:26(v10)If anyone among you thinks himself to be religious while he doesn’t bridle his tongue, but deceives his heart, this man’s religion is…
1 Peter 2:20-23(v9)For what glory is it if, when you sin, you patiently endure beating? But if, when you do well, you patiently endure suffering, this is…
James 3:17(v8)But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and…
2 Chronicles 7:15(v12)Now my eyes will be open and my ears attentive to prayer that is made in this place.
Matthew 5:9(v11)Blessed are the peacemakers, for they shall be called children of God.
Proverbs 15:8(v12)The sacrifice made by the wicked is an abomination to Yahweh, but the prayer of the upright is his delight.
Zechariah 7:9(v8)“Thus has Yahweh of Armies spoken, saying, ‘Execute true judgment, and show kindness and compassion every man to his brother.
Ephesians 4:2(v8)with all lowliness and humility, with patience, bearing with one another in love,
James 5:16(v12)Confess your offenses to one another, and pray for one another, that you may be healed. The insistent prayer of a righteous person is…
2 Chronicles 16:9(v12)For Yahweh’s eyes run back and forth throughout the whole earth, to show himself strong in the behalf of them whose heart is perfect toward…
1 Corinthians 4:12-13(v9)We toil, working with our own hands. When people curse us, we bless. Being persecuted, we endure. Being defamed, we entreat. We are made as…
Colossians 3:12(v8)Put on therefore, as God’s chosen ones, holy and beloved, a heart of compassion, kindness, lowliness, humility, and perseverance;
Psalms 34:14(v11)Depart from evil, and do good. Seek peace, and pursue it.
Hebrews 12:14(v11)Follow after peace with all men, and the sanctification without which no man will see the Lord,
1 Peter 2:1(v10)Putting away therefore all wickedness, all deceit, hypocrisies, envies, and all evil speaking,
1 Peter 2:22(v10)who didn’t sin, “neither was deceit found in his mouth.”
1 Corinthians 12:26(v8)When one member suffers, all the members suffer with it. When one member is honored, all the members rejoice with it.
1 John 3:18-19(v8)My little children, let’s not love in word only, or with the tongue only, but in deed and truth. And by this we know that we are of the…
Matthew 18:33(v8)Shouldn’t you also have had mercy on your fellow servant, even as I had mercy on you?’
Romans 12:15-16(v8)Rejoice with those who rejoice. Weep with those who weep. Be of the same mind one toward another. Don’t set your mind on high things, but…
Psalms 65:2(v12)You who hear prayer, all men will come to you.
Ezekiel 15:7(v12)I will set my face against them. They will go out from the fire, but the fire will devour them. Then you will know that I am Yahweh, when I…
Romans 14:19(v11)So then, let’s follow after things which make for peace, and things by which we may build one another up.
1 Corinthians 1:10(v8)Now I beg you, brothers, through the name of our Lord, Jesus Christ, that you all speak the same thing, and that there be no divisions…
Colossians 3:15(v11)And let the peace of God rule in your hearts, to which also you were called in one body, and be thankful.
1 John 3:14(v8)We know that we have passed out of death into life, because we love the brothers. He who doesn’t love his brother remains in death.
Revelation 14:5(v10)In their mouth was found no lie, for they are blameless.
Deuteronomy 11:12(v12)a land which Yahweh your God cares for. Yahweh your God’s eyes are always on it, from the beginning of the year even to the end of the year.
Acts 4:32(v8)The multitude of those who believed were of one heart and soul. Not one of them claimed that anything of the things which he possessed was…
Romans 8:28(v9)We know that all things work together for good for those who love God, for those who are called according to his purpose.
1 Peter 5:5(v8)Likewise, you younger ones, be subject to the elder. Yes, all of you clothe yourselves with humility, to subject yourselves to one another;…
1 Peter 5:10(v9)But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect,…
Leviticus 20:3(v12)I also will set my face against that person, and will cut him off from among his people, because he has given of his offspring to Molech,…
Leviticus 26:17(v12)I will set my face against you, and you will be struck before your enemies. Those who hate you will rule over you; and you will flee when…
Psalms 80:16(v12)It’s burned with fire. It’s cut down. They perish at your rebuke.
2 Peter 1:7(v8)and in godliness brotherly affection; and in brotherly affection, love.
Psalms 103:13(v8)Like a father has compassion on his children, so Yahweh has compassion on those who fear him.
John 1:47(v10)Jesus saw Nathanael coming to him, and said about him, “Behold, an Israelite indeed, in whom is no deceit!”
Romans 14:17(v11)for God’s Kingdom is not eating and drinking, but righteousness, peace, and joy in the Holy Spirit.
James 3:1-10(v10)Let not many of you be teachers, my brothers, knowing that we will receive heavier judgment. For we all stumble in many things. Anyone who…
James 4:17(v11)To him therefore who knows to do good, and doesn’t do it, to him it is sin.
1 Peter 2:17(v8)Honor all men. Love the brotherhood. Fear God. Honor the king.
Leviticus 17:10(v12)“ ‘Any man of the house of Israel, or of the strangers who live as foreigners among them, who eats any kind of blood, I will set my face…
Leviticus 20:6(v12)“ ‘The person that turns to those who are mediums and wizards, to play the prostitute after them, I will even set my face against that…
Psalms 11:4(v12)Yahweh is in his holy temple. Yahweh is on his throne in heaven. His eyes observe. His eyes examine the children of men.
Proverbs 3:2(v10)for they will add to you length of days, years of life, and peace.
Proverbs 8:35(v10)For whoever finds me, finds life, and will obtain favor from Yahweh.
Jeremiah 21:10(v12)For I have set my face on this city for evil, and not for good,” says Yahweh. “It will be given into the hand of the king of Babylon, and…
Matthew 25:34(v9)Then the King will tell those on his right hand, ‘Come, blessed of my Father, inherit the Kingdom prepared for you from the foundation of…
John 12:25(v10)He who loves his life will lose it. He who hates his life in this world will keep it to eternal life.
Romans 12:18(v11)If it is possible, as much as it is up to you, be at peace with all men.
Romans 15:5(v8)Now the God of perseverance and of encouragement grant you to be of the same mind with one another according to Christ Jesus,
Philippians 3:16(v8)Nevertheless, to the extent that we have already attained, let’s walk by the same rule. Let’s be of the same mind.
James 2:13(v8)For judgment is without mercy to him who has shown no mercy. Mercy triumphs over judgment.
James 5:11(v8)Behold, we call them blessed who endured. You have heard of the perseverance of Job, and have seen the Lord in the outcome, and how the…
3 John 1:11(v11)Beloved, don’t imitate that which is evil, but that which is good. He who does good is of God. He who does evil hasn’t seen God.
Job 7:7-8(v10)Oh remember that my life is a breath. My eye will no more see good. The eye of him who sees me will see me no more. Your eyes will be on…
Proverbs 3:18(v10)She is a tree of life to those who lay hold of her. Happy is everyone who retains her.
Proverbs 4:22(v10)For they are life to those who find them, and health to their whole body.
Proverbs 28:8(v8)He who increases his wealth by excessive interest gathers it for one who has pity on the poor.
Zechariah 4:10(v12)Indeed, who despises the day of small things? For these seven shall rejoice, and shall see the plumb line in the hand of Zerubbabel. These…
Matthew 13:16-17(v10)“But blessed are your eyes, for they see; and your ears, for they hear. For most certainly I tell you that many prophets and righteous men…
Matthew 19:17(v10)He said to him, “Why do you call me good? No one is good but one, that is, God. But if you want to enter into life, keep the commandments.”
Acts 2:1(v8)Now when the day of Pentecost had come, they were all with one accord in one place.
Acts 27:3(v8)The next day, we touched at Sidon. Julius treated Paul kindly, and gave him permission to go to his friends and refresh himself.
Acts 28:7(v8)Now in the neighborhood of that place were lands belonging to the chief man of the island, named Publius, who received us, and courteously…
Romans 8:6(v11)For the mind of the flesh is death, but the mind of the Spirit is life and peace;
Galatians 5:22(v11)But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faith,
Galatians 6:10(v11)So then, as we have opportunity, let’s do what is good toward all men, and especially toward those who are of the household of the faith.
1 Timothy 6:18(v11)that they do good, that they be rich in good works, that they be ready to distribute, willing to share;
Hebrews 13:16(v11)But don’t forget to be doing good and sharing, for with such sacrifices God is well pleased.
James 3:17-18(v11)But the wisdom that is from above is first pure, then peaceful, gentle, reasonable, full of mercy and good fruits, without partiality, and…
Deuteronomy 32:47(v10)For it is no vain thing for you, because it is your life, and through this thing you shall prolong your days in the land, where you go over…
Job 9:25(v10)“Now my days are swifter than a runner. They flee away. They see no good.
Job 33:28(v10)He has redeemed my soul from going into the pit. My life will see the light.’
Psalms 27:13(v10)I am still confident of this: I will see the goodness of Yahweh in the land of the living.
Psalms 37:27(v11)Depart from evil, and do good. Live securely forever.
Psalms 49:19(v10)he shall go to the generation of his fathers. They shall never see the light.
Matthew 5:45(v11)that you may be children of your Father who is in heaven. For he makes his sun to rise on the evil and the good, and sends rain on the just…
Matthew 6:13(v11)Bring us not into temptation, but deliver us from the evil one. For yours is the Kingdom, the power, and the glory forever. Amen.’
100 distinct cross-references across this passage (122 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (29 sources)
Historical commentary, presented as a primary source — not an endorsement.
John Calvin1540 · Public DomainOn vv8–12Now follow general precepts which indiscriminately belong to all.…
Now follow general precepts which indiscriminately belong to all. Moreover he summarily mentions some things which are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud which obscures love; yea, from this seed easily arises hatred. Sympathy (συμπάθεια) extends to all our faculties, when concord exists between us; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others.
What next follows, Love as brethren, belongs peculiarly to the faithful; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek; but what seems to me the most probable is the one I have put as the text; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself; as there is nothing on the other hand which produces more discords than when we think too highly of ourselves. Wisely then does Peter bid us to be humble-minded (ταπεινόφρονες,) lest pride and haughtiness should lead us to despise our neighbors.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators1599 · Public DomainOn vv8, 9, 10, 12He returneth to common exhortations and commendeth concord and…
He returneth to common exhortations and commendeth concord and whatsoever things pertain to the maintenance of peace and mutual love.
Geneva Bible (1599) marginal notes — public domain.
John Trapp1656 · Public DomainOn vv8–128 Finally, be ye all of one mind, having…
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Ver. 8. Be courteous] Gr. φιλοφρονες, friendly minded, ready to any good office. Christianity is no enemy to courtesy, but includes it. See the practice of it in Abraham and the Hittites, Boaz and his reapers, the angels’ and apostles’ salutations, the primitive Christians’ holy kiss, in use in Irenaeus’s time, and Tertullian’s, till taken away from the abuse it grew rote; as likewise their love feasts.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole1685 · Public DomainOn vv8–12Be ye all of one mind; either, be of…
Be ye all of one mind; either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see Rom 12:16; 2Co 13:11; Phi 4:2.
Having compassion one of another: mutually affected with each other’s good or evil, Rom 12:15; Heb 10:34; 13:3. This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, 1Co 12:26.
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Love as brethren; viz. in Christ: see 1Pe 3:17.
Be pitiful; ready to show mercy, of a merciful disposition, Eph 4:32 Col 3:12.
Be courteous; kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, Act 27:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt1703 · Public DomainOn v8Our apostle having finished his exhortation to relative duties,…
Our apostle having finished his exhortation to relative duties, namely, of husbands and wives, masters and servants, magistrates and subjects, he now enters upon another subject, namely, that of sufferings, showing us a prudential way and manner how to avoid sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, if it be the will of God that they do come upon us.
The former of these is spoken to in the verses now before us, in which he exhorts us to the practice of those virtues which are apt to reconcile, and gain the affections of men towards us, particularly he exhorts to unity and concord.
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Be all of one mind; to sympathize one with another in and under sufferings, and to bear with one another’s infirmities, to be courteous towards all, sweet and affable in our demeanour, provided our courtesy be neither a snare to ourselves, nor an encouragement to others in their sins, abstaining from all injuries and provocations, from all revenge both in act and in desire, not reviling them that rail at us, but giving good words for bad ones, for we are hereunto called, that we should inherit a blessing; that is, Christ by his gospel hath called, and by his example encouraged, us thus to do, that we may be blessed.
Next observe, that to encourage us to the perpetual practice of these virtues, our apostle assures us, that thereby we should most effectually consult the safety and comfort of our lives: For he that loveth life, that is, quietness and peace, which is the comfort of life, the likeliest way to obtain it, is, to keep his tongue from speaking evil of others, and his lips from uttering falsehood and deceit; plainly intimating, that it is men’s unbridled tongues which bring most of their troubles upon them.
He advises also to eschew evil, to avoid and to abhor every thing that is vile and sinful; and to do good, that is, all the good we can, to all men; to seek peace, and ensue it, that is, to depart sometimes from our own right to obtain peace, and to follow hard after it, though it flies before us.
And further our apostle assures us, that this innocency of conversation is not only the way to gain the friendship of man, but to obtain the favour of God, and to engage his providence for our protection: For the eyes of the Lord are upon the righteous, and his ears are open to their cry: as if he had said, "The eye of God’s special care will be continually watching over you for good, to save you from unreasonable men, and he will hear your prayers and all your distresses; and the face of the Lord, his angry countenance, will be against them that wrong you and do evil to you, to return it upon their own heads."
So that the sum of all is, that an innocent and harmless, a quiet, peaceable, and obliging deportment, doth naturally tend to preserve us from evil and from evil men; for who is he that can be so unnatural and ungrateful as to harm us, if we be followers of that which is good? that is, if we be civil and obliging to them, they cannot find in their hearts to be injurious and unkind to us. Who is he that will harm you, if ye be followers of that which is good?
Here note, That the apostle doth not absolutely say none will harm us, but he speaks of it as so very unreasonable and improbable a thing, that we may presume it will ot ordinarily and often happen: not but that good men are obnoxious to harm: the most unblemished and shining virtue will not at all times and in all times and in all cases be exempt from injury and ill-treatment; but the following of that which is good doth in its nature tend to secure us from the malice and mischief of men, and very frequently does it, and is the best and most effectual means in order to it; he must love mischief for mischief’s sake, that will be mischievous to him who never offered him any occasion, or gave him any provocation: therefore let us never be weary of well-doing, seeing doing good to men is ordinarily a security against injuries from men, by recommending us to the favour and protection of God, and to the esteem and good-will of mankind; none shall harm them that do good, for all harms shall tend to their good.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry1710 · Public DomainOn v8The apostle here passes from special to more general…
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, Co1 5:11; Jo2 1:10, _11.
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II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; Th1 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mat 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (Pe1 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (Pe1 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31; Jo1 5:14; Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4. This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? Pe1 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."(2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (Pe1 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (Pe1 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill1763 · Public DomainOn vv8–12Finally, be ye all of one mind,.... Not that…
Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ:
having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body:
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love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren:
be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities:
be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley1765 · Public DomainOn vv8–12Finally - This part of the epistle reaches to…
Finally - This part of the epistle reaches to chap. iv, 11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke1810 · Public DomainOn vv8, 9, 10, 12Verse 8. Be ye all of one mind] Unity,…
Verse 8. Be ye all of one mind] Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16; Rom 15:5.
Having compassion] συμπαθεις. Being sympathetic; feeling for each other; bearing each other's burdens.
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Love as brethren] φιλαδελφοι. Be lovers of the brethren.
Pitiful] ευσπλαγχνοι. Tender-hearted; let your bowels yearn over the distressed and afflicted.
Courteous] φιλοφρονες. Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson1811 · Public DomainOn vv8, 101Pe 3:8-9. Finally — This section of the epistle…
1Pe 3:8-9. Finally — This section of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterward. Be ye all of one mind — Ομοφρονες, unanimous; guarding against all unnecessary occasion of contention: see on Rom 12:16: have compassion, &c. — Greek, συμπαθεις, sympathizing with each other; rejoicing and sorrowing together: love all believers as brethren: be pitiful — Toward the afflicted. The original word, ευσπλαγχνοι, is, literally, of good bowels. The meaning is, Be moved with compassion on beholding the weaknesses and distresses of others, and do all you can to assist and relieve them. Be courteous — To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love. Not rendering evil for evil — See on Mat 5:39; or railing for railing — One reproachful speech for another; but contrariwise, blessing — Even to those that curse you, according to Christ’s precept; wishing and praying for their welfare, and endeavouring to promote it. Knowing that ye are thereunto called — Namely, to be of this benevolent and beneficent forgiving temper: that ye should inherit a blessing, immense and eternal. Therefore their railing cannot hurt you; and by blessing them, you imitate God, who blesses you.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes1834 · Public DomainOn vv8–12Finally - As the last direction, or as general…
Finally - As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, 1Pe 2:13-25; 1Pe 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.
Be ye all of one mind - See the notes at Rom 12:16. The word used here (ὁμόφρων homophrōn) 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.
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Having compassion one of another - “Sympathizing,” (συμπαθεῖς sumpatheis;) entering into one another’s feelings, and evincing a regard for each other’s welfare. See the notes at Rom 12:15. Compare 1Co 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at 1Co 12:26.
Love as brethren - Margin, “loving to the;” that is, the brethren. The Greek word (φιλάδελφος philadelphos) does not elsewhere occur in the New Testament. It means loving one’s brethren; that is, loving each other as Christian brethren - Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.
Be pitiful - The word used here (εὔσπλαγχνος eusplangchnos) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered “tender-hearted.” See the notes at that verse.
Be courteous - This word also φιλόφρων (philophrōn) occurs nowhere else in the New Testament. It means “friendly-minded, kind, courteous.” Later editions of the New Testament, instead of this, read (ταπεινόφρονες tapeinophrones) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of “friendliness” is the one that prevails; in the other, that of “humility.” Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary1859 · Public DomainOn v8Be ye all of one mind. These instructions are…
Be ye all of one mind. These instructions are not only for man and wife, but for every one, to whom in general these virtues are recommended. And every one’s duty is comprised in these few words of Psalm xxxiii. "Turn away from evil, and do good....The eyes of the Lord are upon the just....But the countenance of the Lord is against them that do evil things," &c. Nothing can hurt you, and you need fear no menaces, no terrors, if with zeal you follow and adhere to what is good. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures1864 · Public DomainOn v8Analysis:—Exhortations of Christians in general, irrespective of their civil…
1Pe_3:8-17
Analysis:—Exhortations of Christians in general, irrespective of their civil and domestic relations, to godly behaviour before an ungodly and hostile world
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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; let 12him seek peace, and ensue it.31 For32 the eyes of the Lord are over33 the righteous, and his ears are open unto their prayers:34 but the face of the Lord is against35 them 13that do evil. And who is he that will harm you, if ye be followers36 of that which is good? 14But and if37 ye suffer for righteousness’ sake, happy38 are ye: and be not 15afraid of their terror,39 neither40 be troubled; But41 sanctify the Lord God42 in your hearts: and be ready always to give an answer43 to every man that asketh you a reason of44 the hope that is in you, with meakness and fear: 16Having a good conscience; that, whereas45 they speak evil of you,46 as of evil doers, they may be ashamed that 17falsely accuse your good conversation in Christ.47 For it is better, if the will of God be so, that ye suffer for well doing than for evil doing.48
EXEGETICAL AND CRITICAL
[On the whole section.]—The Apostle hastens to conclude the Epistle, but not without laying down precepts for the conduct of Christians in 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.
1Pe_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 ἀφορᾷ τῆς σωτηρίας, καί τοῦτο νόμος πᾶσιν ἀλάπης.—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. 2Co_13:11; Php_2:2.
[Robert Hall:—“Could we indulge the hope that such a state of things (i. e., oneness of mind) was likely soon to establish itself, we should hail the dawn of a brighter day, and consider it as a nearer approach to the ultimate triumph of the Church than the annals of time have yet recorded. In the accomplishment of our 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, Rom_12:15; 1Co_12:25; Heb_13:3. Always to see in the sufferings of others only a judicial or pedagogical element, is contrary to the mind of Christ. [Christian sympathy refutes also La Rochefaucoult’s slander of human nature, that man always sees in the sufferings of others something not altogether displeasing.—M.]
φιλάδελφοι, cf. 1Pe_1:22; 1Pe_4:8; 1Pe_5:9; Rom_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.]
1Pe_3:9. Not rendering evil for evil, or railing for railing, nay, rather on the contrary, blessing, because ye know that to this end ye were called.—The Apostle, by recommending abstinence from every kind of revenge, and the love of our enemies, follows the express declarations of the Saviour; this is also evident from the reason on which he grounds the exhortation, Mat_5:39, etc.; Luk_6:27, etc.; of. Rom_12:17; 1Th_5:15; 1Pe_2:23; Luk_6:28.—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. 1Pe_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, Mat_5:13-14.
That ye should inherit blessing.—The idea implied in these words is: as ye sow, so ye shall reap, as ye work, so shall be the recompense, Mat_7:2; Mat_5:7; Mat_10:32; Luk_6:38. [See note in Appar. Crit., above.—M.]—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, Mat_25:34. Chrysostom:—“Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility and kindness.”—Gerhard:—“Believers, if they are offended, should recollect that God has not covered them with His curse, although they deserve it just as much as others, but has blessed them with all heavenly blessing.”—Weller:—“Your lot is better than that of the ungodly. God has called you to the inheritance of heaven, that you might be the children of God, and joint heirs with Christ, and become the sharers of the Divine nature. On the other hand, the ungodly are rejected from the presence of God, and excluded from that heavenly inheritance.” [Christian revenge is to forgive and forget injuries, and to bury them in love.
The sandal tree perfumes, when riven,
The axe that laid it low.
Let him that hopes to be forgiven
Forgive and bless his foe.
Cf. Pro_25:22; Rom_12:20.—M.]
1Pe_3:10. For he who desireth to love 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. 1Pe_3:13 to 1Pe_3:18, the second person being changed into the third in 1Pe_3:13-15. Only 1Pe_3:13 varies somewhat from the LXX., which reads: ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν, while here we have: ὁ θέλων ζωήν ἀγαπᾷν καὶ ἰδεῖν ἡμέρας. 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, Mat_10:39; Mat_16:25; Mar_8:35; Luk_17:33; Joh_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. Jas. 1, 26. David, in this verse, refers primarily to temporal life and experience, so does Peter.
1Pe_3:11. Let him turn away from evil—and pursue it.—ἐκκλίνειν=to bend out or from, turn away from, shun, avoid, decline, Rom_3:12; Rom_16:17; Isa_1:16-17; Rom_12:9.—ζητεῖν=διώκειν elsewhere, 1Th_5:15; Rom_12:18. [See note in Appar. Crit.—M.]
1Pe_3:12. Because the eyes of the Lord are upon the righteous, etc.—The reason is now given why those who act upon the preceding exhortation may cherish the hope of life and good days, and the contrary is stated.—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. Jam_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. 2Sa_22:28; Lev_17:10; Lev_20:5; Psa_68:3.
1Pe_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; Rom_8:33. The sense is not: Nobody will have any mind to harm you. Peter, at least, knew the world differently and his Master had foretold differently, 1Pe_2:12; 1Pe_2:15; 1Pe_2:18; 1Pe_3:9; Mat_10:24; Mar_10:44; Joh_13:16. The passage supplies therefore no new reason for peaceableness and holiness.—μμηταὶ τοῦ ἀλαθοῦ. (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 3Jn_1:11.—M.]. μιμηταὶ is elsewhere only applied to persons, here it is applied to the abstract τὸ ἀγαθόν, because the good as personified in Christ is the point of reference, cf. Tit_2:14; 3Jn_1:11.
1Pe_3:14. But if even ye 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, 1Pe_4:12; 1Pe_4:17; 1Pe_4:19; 1Pe_5:9-10, ye are nevertheless blessed if ye suffer on account of righteousness, as Christ says, Mat_5:10.—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. 1Pe_2:24, not only the confession of the truth, but right and holy thinking and living, well-doing in general, cf. 5:11, 13, 17; 1Pe_2:20; Mat_5:20; Mat_6:33. There is no reason for seeking here the Pauline idea of δικαιοσύνη.—μαάριοι sc. ἐστὲ cf. 1Pe_1:9; 1Pe_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, 1Pe_3:12. This is a citation from Isa_8:12-13. φόβον may be taken actively of the terror which they cause, cf. Job_3:25; Psa_91:5, or passively of the fear with which they are seized. In Isa_8:12-13, the word seems to have a passive sense, here an active one. Be not afraid of the terror which they inspire, and do not suffer yourself to be disconcerted. [But see note in Appar. Crit. above.—M.]. ταραχθῆτε, a climax, to become confused, disconcerted, troubled.
1Pe_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. Mat_6:9; Calvin:—“If we are convinced from the depth of our soul that the promised help of God is all-sufficient, we shall be most effectually armed against all fear.” Confession, being the outer sanctification, must be united to the inner sanctification; hence the exhortation which follows cf. Rom_10:10; Mat_10:32. [I have adopted in Appar. Crit. the reading 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 (Mat_6:7), but to every man asking reasons, cf. 1Pe_4:5; Rom_14:12; Heb_13:17; Act_24:14 etc.; Act_26:6 etc.—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, 1Pe_1:3; cf. 1Pe_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 (Tit_1:11) and render a satisfactory reason of whatever they do, or teach.“—M.]
1Pe_3:16. With meekness and fear, having a good conscience.—[The German version, following the Vulgate, begins 1Pe_3:16 with but with meekness, etc.—M.]. 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. 1Pe_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.” Mat_10:19; 1Co_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. 1Pe_2:19. A good conversation is the most telling apology before slanderers. [Calvin:—“quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit.—M.]
That in the matter in which they speak against you as evil-doers, they who slander your good conversation in Christ, may be ashamed.—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. 1Pe_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, 1Pe_2:12.—τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν, see 1Pe_2:12; 1Pe_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.
1Pe_3:17. For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.—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. 1Pe_2:19. Grotius:—“This is what Socrates said to his wife without being instructed, as we Christians are, respecting the right way and whither it leads.”—εἰ θέλοι (The textus rec. reads θέλει; but Tischendorf [following A. B. C. K. L. and others.—M.] prefers the Optative.), cf. 1Pe_3:14, if and as often as it may be His will. cf. Mat_18:14; Mat_26:39; Mat_26:42; 1Co_4:19; Jam_4:15; 1Pe_1:6; 1Pe_4:19.—[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. Jam_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 1Pe_3:14 the inference that in the opinion of Peter it is possible to acquire and merit heaven on account of righteousness, would be a great mistake; no, only the assurance of salvation and the degree of glory depend upon suffering for 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, 1Pe_3:8. Mic_6:8.—All the members of the body are ready by sympathy to lighten the sufferings of the suffering members.—Canst thou requite evil with good? Try thyself; if thou art able, thou art a child of God, if not, it is idle conceit, Mat_5:45.—There is no member of the body with which man is more likely and more ready to sin than with the tongue; hence we should carefully reflect upon what we speak and how we speak, Jam_3:5-6; Pro_16:26; Pro_17:27; Sir. 22:33.—Peace is rare game, in the diligent pursuit of which every Christian ought to be a quick huntsman, Pro_15:18; Pro_25:15; 2Co_13:12.—Nothing is more likely to move us to a holy conversation than the constant and lively recollection that the eyes and ears of God are ever around us. If this cannot fill a man with holy dread, he denies God in deed, though he confess Him in words, Deu_6:18.—Although the godly do not cry with their mouth, they cry to God with their heart, Psa_34:16; Psa_34:18. The world is enraged, Satan shows his teeth, it rains enemies: should this make thee alarmed, thou who lovest God? Hast thou not a Father who is almighty, and a King who is the Conqueror of all His enemies? Shall men, vile dust and ashes as they are, or hell itself then be able to hurt a hair of thy head unless He permit it? Be therefore courageous! the Lord be with thee; come hither, sword of the Lord and Gideon, Psa_56:12.—The ungodly who persecutes the saints runs against a wall of iron and breaks his head, Jer_20:11.—The strength and joyfulness of faith in heavy sufferings and persecutions differs altogether from self-made stoical insensibility and hard-heartedness.—The heart is a timid thing; at the least stirring of a cross-wind [so the German.—M.] it begins to tremble as the leaves of trees. But do right, and fear not the devil, Heb_11:27.—The ornament of Christ’s true bride is within, Psa_45:10; Luk_17:20.—A judicious physician makes great allowance for a delirious patient—do thou the same for those who err, Gal_6:1.—Silence is sometimes better than speaking, Mat_27:12; Mat_27:14; Col_4:5-6; Pro_26:4-5.—Nobody should cause his own sufferings; but those which God imposes every body should bear with patience, Lam_3:26; Lam_3:28.—To suffer innocently is the honour, but to suffer for sin is the shame of Christians, 1Pe_4:15; Mat_5:11.
Lisco:—Christian feeling in evil times.—The all-conquering power of faith and love of the sharers of 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: 1Pe_3:8.—Men having so many disputes about religion in their heads, and no life of religion in their hearts, fall into a conceit that all is but juggling, and the easiest way is, to believe nothing; and these agree with any or rather with none. Sometimes it is from a profane supercilious disdain of all these things, and many there be of these, of 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.
1Pe_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.
1Pe_3:11. We may pursue peace among men and not overtake it; we may use all good means and fall short; but pursue it up as far as the throne of grace; seek it by prayer and that will overtake it; that will be sure to find it in God’s hand, “who stilleth the waves of the sea and the tumults of the people.” “If He give quietness, who can give trouble?”
1Pe_3:14. It is a confirmed observation by the experience of all ages, that when the Church flourished most in outward peace and wealth, it abated most of its spiritual lustre (opibus major, virtutibus minor) which is its genuine and true beauty: and when it seemed most miserable by persecutions and sufferings, it was most happy in sincerity and zeal and vigour of grace. When the moon shines brightest towards the earth, it is dark heavenwards, and on the contrary when it appears not, is nearest the sun and clear towards heaven.”—M.]
1Pe_3:15. Beware of an external, superficial, sanctifying of God, for He takes it not so; He will interpret that a profaning of Him and His name. Be not deceived, He is not mocked; He looks through all visages and appearances, in upon the heart, sees how it entertains Him, and stands affected to Him, if it be possessed with reverence and love more than either thy tongue or carriage can express; and if it be not so, all thy seeming worship is but injury, and thy speaking of Him is but babbling, be thy discourse ever so excellent; yea, the more thou hast seemed to sanctify God while thy heart has not been chief in the business, thou shalt not by such service have the less, but the more fear and trouble in the day of trouble, when it comes upon thee.
[1Pe_3:8. The following passage from Polybius quoted by Raphelius, Obs. Vol. II. p. 760, beautifully illustrates 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.]
[1Pe_3:10. “A certain person travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him and told her father. He said, Call the man in. When he came in, the Rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life and desireth to see good days, let him refrain his tongue from evil and his lips from speaking guile? This is the elixir of life and is found in the mouth of man.” Quoted by Rosenmüller from the Book of Mussar, 1 Peter 1.—M.]
[1Pe_3:15. Pope:—
Hope springs eternal in the human breast,—
Man never is, but always to be, blest.—M.]
[Bentley:—”It is certain there is no hope, without some antecedent belief, that the thing hoped for may come to pass; and the strength and stedfastness of our hope is ever proportioned to the measure of our faith.”—M.]
[Vinet:—”We are debtors of religious truth to our brethren, as soon as we ourselves become possessed of it;” “We are debtors in the strictest sense of the term, for, properly speaking, the truth is not the exclusive property of any one. Every good, which may be communicated by its possessor without impoverishing himself, cannot remain exclusively his own. If this proposition be not true, morality falls to the ground. How much more does this hold good of a blessing which is multiplied by division of a spring which becomes more abundant as it pours out its waters!”
“The truth is not to be scattered at random like contemptible dust; it is a pearl that must not be exposed to be trodden under foot by the profane. To protect it by an expressive silence is sometimes the only way we can testify our own respect for it, or conciliate that of others. He who cannot be silent respecting it, under certain circumstances, does not sufficiently respect it. Silence is on some occasions the only homage truth expects from us. This silence has nothing in common with dissimulation; it involves no connivance with the enemies of truth: it has no other object than to protect it from needless outrage. This silence, in a majority of instances, is a language; and when in the conduct of those who maintain it, every thing is consistent with it, the truth loses nothing by being suppressed; or to speak more correctly, it is not suppressed; it is vividly, though silently pointed out; its dignity and importance are placed in relief; and the respect which occasioned this silence, itself imposes silence on the witnesses of its exhibition.”—M.]
[Bp. Hale:—“The proper meaning of the 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:
1Pe_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:
[20]1Pe_3:8. [συμπαθεῖς=sympathizing in grief and joy.—M.]
[21]1Pe_3:8. [φιλάδελφοι=loving the brethren.—M.]
[22]1Pe_3:8. [εὔσπλαγχνοι, literally of “strong bowels,” i. e., of great courage; compassionate, “misericordes erga afflictos.”—M.]
[23]1Pe_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.]
[24]1Pe_3:9. [“Non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis.” Lyra.—M.]
[25]
1Pe_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.]
[26]1Pe_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.]
[27]1Pe_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.]
[28]1Pe_3:10. [Θέλων=he who desires; will is ambiguous.—M.]
[29]1Pe_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.]
[30]1Pe_3:11. [ἐκκλινάτω δὲ ἀπὸ κακοῦ=let him turn away from evil, and so avoid it.—M.]
[31]1Pe_3:11. [διωξάτω=pursue; “inquirat pacem ut rem absconditam et persequatur eam ut rem fugitivam.” Glossa interlinearis, quoted by Alford.—M.]
[32]1Pe_3:12. [ὅτι=because.—M.]
[33]1Pe_3:12. [ἐπὶ=upon (directed upon); so German, Van Ess and Alford.—M.]
[34]1Pe_3:12. [δέησιν=prayer, singular.—M.]
[35]1Pe_3:12. [ἐπὶ=upon (in wrath).—M.]
[36]1Pe_3:13. [ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένηθε=if ye be emulous of (or zealous for) that which is good?—M.]
[37]1Pe_3:14. [ἀλλ’ εἰ καὶ=but if even, cf. 1Pe_3:1.—M.]
[38]1Pe_3:14. [μακάριοι, not happy, but blessed.—M.]
[39]1Pe_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, Lev_26:36; Deu_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.]
[44]1Pe_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.]
[45]1Pe_3:16. [ἐν ᾦ=in the matter in which, cf. 1Pe_2:12.—M.]
[46]1Pe_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.]
[47]1Pe_3:16. [Adopting the former reading, translate the whole verse: “Having a good conscience, that in the matter in which they speak against you as evil doers, they who slander your good conversation in Christ may be ashamed.”—M.]
[48]1Pe_3:17. [Translate, with greater conformity to the original, like the German: “For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.” A. B. C. K. L. and other Codd., with Tischendorf and Alford, read θέλοι for θέλει, in Rec. and others.—M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown1871 · Public DomainOn vv8–12General summary of relative duty, after having detailed particular…
General summary of relative duty, after having detailed particular duties from Pe1 2:18.
of one mind--as to the faith.
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having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others.
love as brethren--Greek, "loving the brethren."
pitiful--towards the afflicted.
courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon1874 · Public DomainOn vv8, 9, 10, 126. General Counsels, 1Pe_3:8-12.
6. General Counsels, 1Pe_3:8-12.
8. Finally—Not as if closing the epistle, but presenting a few things summarily.
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One mind—Of the same sentiment and affection.
Having compassion—Sympathizing with, whether in sorrow or joy.
Love as brethren—Literally, brotherly-loving.
Pitiful—Tender-hearted, compassionate.
Courteous—Benignant, kind. But the best ancient MSS. and Versions read humble-minded.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges1878 · Public DomainOn vv8–128. Finally, be ye all of one mind] From…
8. Finally, be ye all of one mind] From the two special relations which were the groundwork of social life, the Apostle passes to wider and more general precepts. The adjective for “of one mind” (not found elsewhere in the New Testament) implies, like the corresponding verb in Rom_12:16; Rom_15:5, and elsewhere, unity of aim and purpose. That for “having compassion one of another” (this also used only by St Peter in the New Testament) exactly answers, as describing the temper that rejoices with those that rejoice and weeps with them that weep, to our word sympathizing.
love as brethren] Here also we have an adjective peculiar to St Peter. The corresponding substantive has met us in ch. 1Pe_1:22. It may mean either what the English version gives, or “lovers of the brethren.” On the whole the latter meaning seems preferable.
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pitiful] The history of the word, literally meaning “good-hearted,” affords an interesting illustration of the influence of Christian thought. It was used by Greek writers, especially Greek medical writers, such as Hippocrates (p. 89 c), to describe what we should call the sanguine or courageous temperament. By St Peter and St Paul (Eph_4:32), it is used, as the context in each case shews, for the emotional temper which shews itself in pity and affection.
be courteous] The MSS. present two readings, one of which, “courteous” or better, perhaps, friendly, is a fair rendering, and the other a word not found elsewhere, but meaning “lowly” or “humble,” and corresponding to the noun “humility” in Act_20:19; Php_2:3; 1Pe_5:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers1878 · Public DomainOn vv8–12(8) Finally, be ye all.—A return from the special…
(8) Finally, be ye all.—A return from the special to the general. St. Peter has not, however, forgotten the purpose with which the former rules were given; his thought is still how to produce a right impression on the unbelieving world, although some of these injunctions touch only internal relations between members of the Church. “By this shall all men” says our Lord, “know that ye are my disciples, if ye have love one to another” (Joh_13:35); and, again, “That they all may be one . . . that the world may believe that thou hast sent me” (Joh_17:21). Accordingly, this verse, like 1Pe_3:1; 1Pe_3:7, is attached to 1Pe_2:13, and should be translated, Finally, being all.
Of one mind.—Or, unanimous. Though the Greek word does not occur elsewhere in the New Testament, the duty is enjoined often, e.g., Rom_12:16; 2Co_13:11; Php_2:2. It involves an agreement not only in doctrine but in practical aims, the affections of all being in the same direction. This unanimity requires expression to be conscious, and therefore it strikes at the root of the reserve by which Christian people do not open out their hearts to each other in the matter of religion. Such unity of mind is no product of indifference, which Leighton describes as “not a knitting together, but a freezing together, as cold congregates all bodies how heterogeneous soever, sticks, stones, and water.”
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Having compassion one of another.—Literally, sympathetic. The word “compassion” has lost the meaning which it once had, and signifies little more than pity. Here the command includes the “rejoicing with them that do rejoice,” as much as the “weeping with them that weep” (Rom_12:15). The same word only occurs again in Heb_4:15; Heb_10:34.
Love as brethren.—Again a single adjective, fraternal, or, loving the brethren. For the meaning see 1Pe_1:22, Notes.
Be pitiful.—Rather (omitting the word “be”), tender-hearted. So it is translated in Eph_4:32, the only other place where it occurs. It differs from “sympathetic “in being limited to yearnings over the afflicted. Strangely enough, in profane Greek, the word is only found to mean “strong-hearted.”
Be courteous.—The injunction is so charming, and so appropriate in the mouth of St. Peter, that one is almost loth to correct the reading, and substitute (undoubtedly the right word) humble-minded. This adjective brings us back to that mutual subjection and complaisance which is the main subject of all these rules. Comp. also 1Pe_5:5.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary1880 · Public DomainOn vv8–12Finally. St. Peter is bringing to a close the…
Finally. St. Peter is bringing to a close the exhortations to submission, which depend on the imperative indelfi) 1Pe_2:13. He turns from particular classes and relations to the whole Christian community, and describes what they ought to be in five Greek words, the first three of which are found nowhere else in the Greek Scriptures. Be ye all of one mind, having compassion one of another; literally, sympathizing; feeling with others, rejoicing with them that do rejoice, and weeping with them that weep. Love as brethren. An adjective (fila) in the Greek; the corresponding substantive occurs insplagcnov) 1Pe_1:22. Be pitiful. This word (eu) has undergone a remarkable change of meaning. In Hippocrates, quoted by Huther, it is used literally of one whose viscera are healthy; it is also sometimes used figuratively, as equivalent to eujkardiov ajndreiov; "goodhearted" with the heathen would mean "brave;" with Christian writers "tender," "pitiful." Be courteous. This represents a reading (filofronev) which has very little support. The true reading is tapeinofronev, humble-minded.
Vers. 8-17.
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General exhortations.
I THE GREAT DUTY OF CHRISTIAN LOVE.
1. Among the brethren. "This one verse" (eighth), Leighton says, "hath a cluster of five Christian graces or virtues. That which is in the middle, as the stalk or root of the rest, love; and the others growing out of it, two on each side unanimity and sympathy on the one, and pity and courtesy (or humility) on the other.
(1) "Be ye all of one mind." Christians should be united, they should mind the same thing. Divisions, St. Paul says,\ that we are still carnal: (2Co_3:4) "While one saith, I am of Paul, and another, I am of Apollos; are ye not carnal?" The Church would still be one, one body in Christ, if all her members were spiritual, if very many had not grieved or even quenched the Spirit by pride and unbelief and many forms of sin. The Christian must long and pray for that unity for which the blessed Lord prayed in his great high-priestly prayer. And the best menus for promoting that unity is that each individual Christian should strive to live in the fellowship of the Spirit. The more that one Spirit fills all the members of the Church, the nearer will they be drawn to one another, and to the one Lord who is the Head of the body which is the Church.
(2) "Have compassion one of another." The Church should be one, not only in thought and doctrine, but also in feeling; there should be a true sympathy among its members. They should be able to rejoice with them that do rejoice, and weep with them that weep. We should rejoice in the comforts and happiness of others, but especially in their spiritual advancement, in the luster of their graces: envy and jealousy rend the body of Christ and destroy individual souls. We should weep for the misfortunes and distresses of others, and especially, like the psalmist, "because men keep not thy Law." We should feel a keen and lively sympathy with the Church as a whole: "Pray for the peace of Jerusalem." We should rejoice in its triumphs, and sorrow in its trials. A holy sympathy should pervade all the members of the one body.
(3) "Love as brethren." This is the central duty of Christians towards one another; all other duties are so many forms of love. "He that loveth another hath fulfilled the Law." St. Peter has already exhorted us to an unfeigned love of the brethren; (1Pe_1:22) he reminded us then that Christians are brethren, not only as creatures of the same God, but also in virtue of that new birth which has made them children of the heavenly Father in a deeper and holier sense. There must be no variance among the children of God; they must "love as brethren," "endeavoring to keep the unity of the Spirit in the bond of peace.
(4) "Be pitiful." Love cannot lie dormant in the heart; it shows itself in tenderness and pity. There is much sorrow in the world, far more sorrow than joy; hence there is much room for the exercise of tenderness. Christian tenderness is not a weak thing; it is strong and manly; the strongest are often the most tender. The very word here rendered "pitiful," or "tender hearted," means, in classical Greek, "courageous." The change of meaning is instructive, and marks a characteristic difference between Christian and heathen ethics.
(5) "Be courteous." True religion softens the roughest natures, and produces a sweetness and spiritual refinement far more beautiful and attractive than that superficial polish which comes only of education and habit. The best Christian is ever the truest gentleman. But in this place the true reading is, be "humble-minded." Courtesy, indeed, and humility have a near connection; he thinks most of the feelings of others who thinks least of himself. True Christians must be lowly; their Lord set them the example; only humble-minded men can follow the steps of the lowly Savior.
2. Towards enemies. Christians must remember the Master"s teaching. With the heathen revenge was regarded as manly, as a duty to one"s self; to submit calmly to injury was reckoned as slavish, unworthy of a free-born man. The Lord reversed this. "Thou shalt love thy neighbor, and hate thine enemy," was the old rule; "But I say unto you," the Lord said with that authority which astonished the listening multitude, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." St. Peter echoes the teaching which had so much struck him; he remembered, it may be, his own passionate vehemence, the blow which he had struck in the Lord"s defense, and the Lord"s gentle rebuke. He knew how hard it was for human nature to learn that holy lesson, how instinctively railing rises to our lips when men rail at us. Christians have not learned that lesson in eighteen centuries and more; each man has to learn it for himself. St. Peter repeats and enforces it: "Ye are called to inherit a blessing," he says; "ye hope one day to hear those words of welcome, "Come, ye blessed of my Father." Then learn yourselves to bless others; render not evil for evil, but remember your daily prayer, "Forgive us our trespasses, as we forgive them that trespass against us.
II THIS DUTY ENFORCED BY THE SCRIPTURES.
1. The precept. If we would make our life a thing to be loved, a life worth living; if we would see each day as it passes blessed with peace and calm satisfaction; then, the psalmist says, we must
(1) be careful to govern the tongue. The tongue is "a world of iniquity." A very large proportion of the sins of our daily life arise from an unbridled tongue. There are the grosser sins of the tongue, profane and impious words, filthy and impure language, falsehood and guile; and besides these, there are other forms of sin, not so coarse and revolting, but far more common sins against the law of Christian charity; slander and evil-speaking; and all that light, careless, unprofitable talk which fills up so much of our time. The Christian must refrain his lips from these things; his mouth must speak wisdom.
(2) We must do good. The Lord went about doing good. His servants must follow his holy example. They must turn aside from every form of evil; they must follow peace with all men. The Lord is the Prince of Peace. "Peace on earth" was the celestial anthem that celebrated his birth. His followers must love peace; they must seek it amid the discord of opposing wills, though it seem hidden from them: they must pursue it, though it may seem to flee before them through the strifes and envies of men. Among murmurings, among jealousies, among angry words and party animosities, the Christian must carefully seek for peace, and eagerly pursue it.
2. The sanction. We are in the sight of God; his eyes behold, his eyelids try, the children of men. If we can only realize that great truth the eye of the Lord is upon us we must try to please him and to do his will. His will is that we should love one another, that we should speak no guile, that we should follow after peace. Let those who would live a godly life try daily to bring home to their hearts the thought that the eye of God is reading their souls; that thought will make us humble and contented, will save us from the countless temptations that surround us, will keep us from breaking, by word or deed, the holy law of love. That searching eye is upon the righteous and the wicked; it found among the crowd of guests the one unhappy man who had not on a wedding garment; it pierces through the outside of pretence and hypocrisy down into the very heart. Let us not shrink from bringing this great truth to bear upon our lives; let us walk before God, as Abraham did, knowing that our whole inward life of thought, as well as the outward life of word and action, lies mapped out clear and plain to his all-seeing eye. That thought will give solemn meaning, depth of purpose, dignity to the most commonplace life. And it will give strength; for the Lord"s ear is open to the prayer of the righteous; he hears those who come before him in that righteousness which is through faith in Christ; in answer to their prayer he gives his Holy Spirit, and with that Holy Spirit comes the gift of a higher life, the gift of strength and energy, and that best gift of all, holy heavenly love.
III THE DUTY OF PATIENCE IN SUFFERING.
1. The true Christian cannot be really hurt by external troubles. If we are zealous of what is good, no one can harm us. In truth a man can be really hurt only by himself, through his own consent; for those who suffer for righteousness" sake are blessed; their suffering does them no real harm; it is turned by the grace of God into a blessing. Suffering is a test of our religion; it shows what it is worth. The mere outward semblance of religion fails under it; deep spiritual religion grows brighter and more refined in the furnace of affliction. But only true religion can endure that searching fire. True religion is zealous, fervent, growing; it cannot be lukewarm; it zealously seeks everything that is really good, zealously supports every good work. The true Christian cannot he hurt by external troubles, for they will only deepen and purify that religion which is the life of his soul, the joy of his heart. Sickness, pain, poverty any trouble meekly borne, is blessed to the soul"s inward happiness; but especially blessed is that suffering which is borne for righteousness" sake. When a man is content to suffer voluntarily in the cause of truth and righteousness, he is brought very near to Christ the Lord, for he is imitating his example, sharing his cross. The kingdom of heaven is his, for he is very near to the King; and the King dwelleth in his heart, filling him with his sacred presence.
2. Advice to suffering Christians.
(1) In their relations to God. They must not fear, they must not allow themselves to be distressed and agitated by surrounding troubles. Restless excitement is destructive of that tranquility which is the characteristic Christian temper. And the antidote to anxious fear is the hallowing presence of the Lord within us. The apostle bids us, especially in times of trouble and anxiety, to sanctify the Lord Christ in our hearts. The Christian heart should be a sanctuary, cleansed and purified for his indwelling by the gracious influences of the Holy Spirit. There Christ dwelleth enthroned; doubts and fear vanish when the Christian soul falls down and worships him, crying, "My Lord, and my God!" Therefore we are bidden to sanctify him, to regard him as alone holy, the Most Holy One, holiest of holies; to hallow his holy Name, to reverence his most sacred presence within us, and in all awe and love and thankfulness to offer unto him the deepest adoration of our hearts. Outward worship is not enough; outward forms of reverence have their value when they are the expression of the inward reverence of the heart; but it is in the heart that we must sanctify the Lord Christ, if we are to be blessed with that holy tranquility of spirit which results from his sacred presence. As we sanctify him, he sanctifieth us; the more we learn to regard him with a deep, awful, loving reverence, the more does he shed his sanctifying grace throughout our soul, cleansing it from all that is unworthy, and creating it anew after his own image. When our heart is his sanctuary, "he shall be for a sanctuary" to us; he dwelling in us and we in him; and then we need not fear. "Though I walk through the valley of the shadow of death," said David, "I will fear no evil, for thou art with me." He who fears God aright fears nothing else but God; he who sanctifieth the Lord Christ in his heart hath a sacred presence there which keeps him calm and tranquil amid dangers and anticipations of coming troubles.
(2) In their relations to men. As they must live for Christ, so they must, when occasion serves, speak for him. The best evidence of the power of religion is the holy lives of Christians. But men will sometimes ask for a reason of the hope that is in them. That hope seemed a strange thing in the days of persecution and unbelief; men thought it wild folly, fanaticism. Christians had often to speak or to write in defense of their faith. We should be ready to do so still both for the glory of God and for the sake of the inquirer"s soul. Therefore we should imitate the Bereans, who "searched the Scriptures daily, whether those things were so." We should take care that our faith is established on the holy Word of God; those who are able should pursue such other studies as may assist us in the defense of the faith. But," the apostle adds (the conjunction is emphatic), "with meekness and fear." There is always danger in theological controversy danger lest, in heated argument, we transgress the law of love and truth; and danger lest we tread irreverently on holy ground, and speak thoughtlessly of holy things. There must be a mingling of awe and sweetness and wisdom in the temper of him who would by his words win souls to God and the truth. And he must have a good conscience. A good conscience is the consciousness of good thoughts, motives, desires; the Christian must exercise himself, like St. Paul, "to have always a conscience void of offense toward God and toward men." Such an inner consciousness will give warmth, reality, energy, to his words when he is contending for the faith. Words will not convince if they are out of harmony with the life; unreality will soon betray itself. A good life without words is a better defense of religion than the most learned apology without a godly life. The good life puts to shame the false accusations of the enemies of Christianity; it proves the truth and the strength of Christian motives. But the good life must flow from the good conscience. Men sometimes begin at the wrong end; they try first to reform the outward life; they should begin with the mind and conscience. "If Christians in their progress in grace would eye this the most, that the conscience be growing purer, the heart more spiritual, the affections more regular and heavenly, their outward carriage would be holier; whereas the outword work of performing duties, and being much exercised in religion, may, by the neglect of this, be labor in vain, and amend nothing soundly. To set the outward actions right, though with an honest intention, and not so to find out and regard the inner disorder of the heart, whence that in the actions flows, is but to be still putting the index of a clock right with your finger, while it is foul or out of order within, which is a continual business, and does no good. Oh! but a purified conscience, a soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our callings" (Leighton).
3. Christians have comfort in their sufferings. For
(1) they know, if they are called to suffer, that it is the will of God, and that his will is better than our will. He willeth that we should be saved, that we should come to repentance and live; he willeth our sanctification; and he makes our earthly afflictions, if we bear them patiently, work together for our souls" good. And
(2) it is better to suffer while well-doing and (as was once the case often, and is sometimes the case now) for well-doing than for evil-doing. The world thinks otherwise; people often say that they could bear this or that trouble better if they had deserved it. But those who say that seldom bear deserved afflictions well; and the Christian knows that suffering for well-doing, when it comes, is the highest form of suffering, for it makes the suffering Christian most like unto the suffering Lord. If only he has a good conscience, if his conversation (his life and conduct) is in Christ, in the sphere of his presence, he can look inward and find Christ, he can look upward and see by faith the prize of the high calling; and then he can say, even in the midst of suffering, "Blessed be the Name of the Lord.
LESSONS.
1. Let us love the brethren; then we shall be of one mind and one heart; we shall be pitiful, courteous, humble.
2. Remember the Lord"s words, "Vengeance is mine;" "Love your enemies.
3. The eye of the Lord is upon you; speak and do only what is acceptable to him.
4. Make your heart a temple of God; reverence his presence there.
5. Be very careful, when it is your duty to contend for the faith, to speak with meekness and reverence.
The conduct that becomes the Christian towards other Christians.
Finally, be ye all like-minded, having compassion one of another, love as brethren, be pitiful, be courteous." Only a colon separates this passage from what follows: ought it not, therefore, to be taken with the subsequent verses? I think not. Peter is evidently thinking here of the mutual relation of believers; whilst in the next verse he passes to the thought of how Christians should treat their persecutors: "Not rendering railing for railing," etc. Then why should there only be a colon between the two? Because the two are so closely connected. It is in fellowship with our brethren that we find much of the inspiration we need for facing and conquering persecution from without.
I BROTHERLY LOVE THE IDEAL OF A CHRISTIAN CHURCH. Is it possible for a Christian to have no practical relationship with the Church? I do not say that it is not possible, but such a position is very unlikely. A Christian is he who is born into the family of God, and a certain close relationship to the Father"s other children is, in the nature of the case, almost inevitable.
1. By brotherly love we come nearest to the spirit of the Father. The feelings which are classed under the term "love" vary considerably. Love may be due to admiration for the personal qualities of another, to a common interest in Church matters, to a sense of obligation, the fruit of gratitude; but there is nothing essentially Christian in all that. Brotherly love is to love another because he is our brother, and for no other reason; not because there is anything lovely in him, but just because we have a common father. Brotherly love towards God"s children that is Divine; that is to be of one spirit with the Father; that is to feel in measure as he does.
1. By brotherly love we come nearest to the example of Christ. The Church is to be a perpetual representation of Jesus what he was and is. By his gracious Spirit he is embodied in his people; and they most truly approach his likeness who love those who are his. He loves the world; he died to
2. save it; but he has a love of fellowship for those who come to him out of the world that he can have for no others, his love, his joy, his work, his life, his glory, all theirs; reaching the climax in the prayer, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.
3. By brotherly love we come nearest to the fulfillment of our mission as a Church. The Church has a mission to itself as well as to the world. Christians are banded together in fellowship for mutual help; they are united that they may build up one another; and this building up is to be done by love. What will not love do for the brethren? It will encourage the timid, help the weak, uphold the infirm, seek the wandering, give the vigor of joy to those who are strong, will stoop even to wash the disciples" feet. The Church, fulfilling her mission to herself in love, thereby begins her mission to the world.
II WE HAVE HERE A WARNING- AGAINST TWO HINDRANCES TO THIS IDEAL.
1. Divergence of aim. "Be ye all like-minded." That does not mean unanimity of sentiment and action in all matters; for that is manifestly impossible. Variety of thought and feeling and action there must obviously be; but there is, of course, a limit to this variety. The Church cannot fulfill her calling as the "pillar and ground of the truth" unless there be a consent of opinion as to what that truth in its essential features is. We have different work, different positions in the Church, and sometimes different views as to the best things to do; but if Christian love is to be maintained, as the different colors into which the prism diverges the light red, and purple, and orange, and the rest all blend and are lost in the pure white ray they form, so we must learn the secret of blending our differences in a holy unanimity. Perhaps nothing is harder than to sink, and that gracefully, so that no one knows we are doing it, our personal feeling into the common feeling of the rest. How can all be like-minded? In the Revised Version the word "courteous" drops out, and in its place we have "humbleminded." That is it; heart-culture, personal discipline, stern struggle, are needed if we are to be like-minded, laying a strong hand on self, and keeping it under when it wants to rise.
2. Exclusiveness of feeling. Compassionate" (the Greek word is sumpaqeiv, our word, "sympathy," fellow-feeling). Our Churches are not always conspicuous for that. They are often broken up into little sets, little bands of friends complete in themselves; then farewell to the reign of Christian love, with its benediction, and in its place expect hard thoughts, bitter feelings, wounded spirits, lonely lives, and the curse that means. But how can we get this compassion? The apostle adds, "tenderhearted" (as the same Greek word is rendered in, Eph_4:32) and in that he may be showing us how to secure the like-heartedness. It comes from keeping the heart tender. We must live much with Christ; a tender heart will come from that, and a like tenderness with his people.
III WE HAVE HERE THE INFLUENCE OF OUR ATTAINMENT OF THIS IDEAL (OF BROTHERLY LOVE) ON THE WORLD. The Church has a mission to those who are without; but that will not be fulfilled till her mission to herself is fulfilled. A Church building up herself in love will be the Church which compels the Gentiles to "glorify God in the day of visitation.
1. The Spirit works where love is. Absence of love is to him an ungenial atmosphere; it grieves him and tempts him to depart, or to withhold his gracious influences.
2. The beauty of piety reveals itself where love is. Love which is independent of the restraints of natural affection, and loves men not because they are good, but because God loves them; love which is disinterested and strong to sustain and protect, and tender to make common cause with those who need it, and which sheds a holy grace over the life; that love will at least constrain the world to acknowledge its Divinity, and we may expect to hear more frequently that welcome utterance, "I will go with you, for I perceive that God is with you." And God himself will triumph over such, in the ancient words, "I drew them with cords of love. C. N.
HOMILIES BY U.R. THOMAS
Vers. 8-12.
Unity between Christian people.
Peter had, so this passage suggests, well learnt the lesson about forgiveness to which he had listened as he heard the sermon on the mount, and he had equally well drunk in the spirit of the great intercessory prayer he had heard in the upper room, "That ye all may be one." For he is here gathering up all his teaching about social life in the strong words now before us: "Finally," etc. He is enjoining, in simple detail and with a sublime motive, unity between Christian people.
I WHEREIN DOES UNITY BETWEEN CHRISTIAN PEOPLE CONSIST? St. Peter, as Leighton suggests, here denotes five graces, of which "love" is the stalk, having two on either side. "Like-minded;" not simply what our word "mind" usually means thought, opinion; but judgment, purpose, affection. "Compassionate," or sympathetic; i.e. feeling with others. "Loving as brethren." True family life is a model of Church life. "Tender-hearted;" insensitiveness disqualifies for Christian life. "Humble-minded;" the old version has "courtesy; " this is the genius or secret of courtesy. The lowly temperament makes little of itself and much of others: its possessor, and he alone, is the gentleman.
II HOW IS UNITY BETWEEN CHRISTIAN PEOPLE MANIFESTED? The tone of social relationship hero enjoined is pitched in a far higher key than the prevalent one, retaliate," etc.; it is in harmony with the sermon on the mount. Not rendering evil for evil, nor reviling for reviling." The first excluding all the actions, the second all the words, of resentment. But contrariwise blessing. " This is a distinct reminiscence of the sermon on the mount.
The sandal tree perfumes, when riven, The axe that laid it low. Let him that hopes to be forgiven, Forgive and bless his foe.
III WHAT IS THE METHOD FOR ATTAINING THIS CHRISTIAN UNITY?
1. There is first of all a direction as to the detail of speech. "Refrain," etc.
2. There is then a wide and deep precept applying to the whole of life. "Turn away from evil, and do good." The negative and the positive are here.
IV WHAT ARE THE MOTIVES FOR DOING ALL AND BEING ALL THAT WILL ENSURE THIS UNITY?
1. The Christian man is called to inherit blessing.
2. The cultivation of the essential spirit of Christian unity ensures the summum bonum of individual life. "Love life; see good days.
3. The relationship of God is the great determining condition and motive in all that leads to this Christian unity. "The eyes of the Lord face," etc.
U.R.T.
Vers. 8-22.
Injunctions to all.
I UNION AMONG THEMSELVES. "Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded." "Finally" does not point to the close of the Epistle, but to the close of a particular series of injunctions. He has been addressing various classes represented in the Churches; he might have included others, but he will simply address all. He has it principally in his mind to address them on their attitude toward a hostile world; he is preparing the way in exhorting them to union among themselves. Let them all be like-minded, i.e. have the same exalted opinion of Christ and the same views as to the methods of advancing his cause. Let them also be affected along with it (as the literal translation is), i.e. have the same feelings the same sympathy with truth and antipathy to error, the same feeling of gladness when the cause is triumphing, and the same feeling of depression when it receives a temporary check, yet of hope of its ultimate triumph. Let them also love the brethren, i.e. be drawn to them who have the same views and the same feelings. Let them also be tender-hearted, i.e. considerate of their brethren in distress. Kindness such as was exhibited by the Gentile Christians to the poor saints in Judaea has great influence in promoting unity. Let them be humble-minded, i.e. willing to sink, not the truth, but self; for there is nothing more destructive of unity than self-assertion. It is with a feeling of regret that we have to part with the precept, "Be courteous," as being a distinct recognition of what are called by-works, or accessory virtues. "They are valid only as small coin, and yet conduce to strengthen man"s virtuous sentiments, were it even merely by awakening the endeavor to bring this outward form as near as possible to a reality, in rendering us accessible, conversible, polite, hospitable, and engaging in our daily intercourse; which things do promote the cause of virtue by making it beloved" (Kant).
II BEARING TOWARD A HOSTILE WORLD.
1. To bless because called to obtain a blessing.
(1) To bless. "Not rendering evil for evil, or reviling for reviling, but contrariwise blessing." There is a law of non-retaliation under which we are placed as laid down by the Master. The magistrate is warranted in proceeding on the principle of an eye for an eye and a tooth for a tooth (administering punishment and administering it in proportion to the offense); and we may be warranted, as Paul was, in taking advantage of the law to shield us from wrong (where more good is not to be gained by waiving our rights). It does not belong to us to say authoritatively what justice demands; and certainly in any action we take or word we utter we are not simply to gratify vengeful feeling. When men emit their malice on us in evil or railing, we are not to reciprocate their feeling in rendering evil for evil or railing for railing; but, as standing on higher ground, and owning another Master, (Luk_6:27-29) we are to bless them, i.e. both in act and in word to study their good.
(2) Because called to obtain a blessing. "For hereunto were ye called, that ye should inherit a blessing." We may well study the good of those who injure us, when we think of the large blessing which on our conversion we were called to inherit. God did not then take justice out of us, deal with us according to our deserts, but acted in the most liberal, kingly manner; and should not we deal nobly with others?
2. Citation from the thirty-fourth psalm.
(1) How the blessing is viewed. "For, He that would love life, and see good days." This confirmatory citation (introduced without a formula) extends over three verses. The Septuagint rendering here is, "What man is he that desireth life, that loveth to see good days?" It is implied that it requires an effort to love life, i.e. to have it wisely loved. It requires an effort to see good days, i.e. days in which the blessing of God is enjoyed. The psalmist had probably in his mind length as one element; so "many" is introduced into the Old Testament translation. But it is to be remembered that days, however long or outwardly prosperous, are not good days without the Divine blessing.
(2) Conduct by which the blessing is conditioned.
(a) Righteousness in speech. "Let him refrain his tongue from evil and his lips that they speak no guile." When tempted to use bitter or calumnious words, or to use honeyed words for evil ends, let him put a stop to it holding back his tongue from evil and his lips from speaking guile. For evil feelings indulged in speech, or deceit in speech found out, may rob him of much of the pleasure of life, if not of life itself.
(b) Righteousness in act. "And let him turn away from evil, and do good; let him seek peace, and pursue it." When tempted to follow mischief which he has devised, or to declare a state of war, let him turn away his feet from the mischief and contrive well doing, let him make peace his object sought, and let his chase after it (as it were fleeing from him) be keen. For evil feelings indulged in act, peace once broken, may lead to the embittering or shortening of life.
(3) Reference to the Divine dealing. "For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil." The anthropomorphism is marked the eyes, ears, face, of the Lord. God is no respecter of persons; but he is favorable to the righteous, i.e. the right-speaking and right acting. His sympathies are with them; his providence is in league with them. His eyes are upon them, i.e. to note their condition, to delight in their struggles after conformity to his will, and to send them tokens of his favor. His ears are unto their supplication, i.e. to mark it, to answer it, especially when it rises out of experience of wrong. On the other hand, God is unfavorable to them that do evil things, i.e. make a practice of it, refusing Divine mercy and paying no heed to Divine threatenings. There is not much expressed here; it is only the disjunctive word that suggests the face of God as not full of pleasure, but full of displeasure, upon them that do evil. "With the froward thou wilt show thyself froward." It is well that there should be a deep and widespread impression of the truth that God is contrary to them that are contrary to his laws, and forbids them in their contrariety to have what he promises to the righteous life and good days.
3. Application of the citation. "And who is he that will harm you, if ye be zealous of that which is good?" The Septuagint rendering of Isa_50:9 is, "Behold the Lord, the Lord will help me; who is he that will harm me?" There is a way in which we can be proof against harm, i.e. any real injury to our happiness. It is by being zealots, not unenlightened zealots, but zealots of the good, i.e. all that is prescribed by God. So long as the Israelites were zealous in their attachment to God and his ordinances they were invulnerable.
4. Blessedness of suffering for righteousnesssake.
(1) The pronouncing blessed. "But and if ye should suffer for righteousness" sake, blessed are ye." While proof against harm, they might be called to suffer. In the event of their suffering for righteousness" sake they would come within the scope of the Savior"s beatitude, "Blessed are they which are persecuted for righteousness" sake: for theirs is the kingdom of heaven." The preaching of righteousness in the life is offensive to the world, and provokes its dislike and malice. But those who are persecuted because of the right ordering of their life are not to be commiserated: they are to be pronounced blessed. They have the satisfaction of being at peace with their conscience, the satisfaction of enjoying the approval of their God, who will not forget their faithfulness.
(2) Feeling accompanying the blessedness. "And fear not their fear, neither be troubled." It is remarkable how much the apostle"s thought runs in Old Testament language. The language here and in the beginning of the next verse is based on. Isa_8:12, Isa_8:13. Their persecutors would seek to inspire them with fear, to throw them into a state of perturbation; but let them not fear their fear, neither be troubled. "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 protomartyr. If she will have me beheaded, the Baptist 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 (Chrysostom)
(3) Means of being undisturbed in the blessedness.
(a) Adoration of Christ. "But sanctify in your hearts Christ as Lord." Peter gives a Christian coloring to the Old Testament language. Our hearts are our temple; there we are to sanctify Christ, i.e. to hold him as holy. We are to fear him as shown to be holy in his redemption-work, and also as by his redemption-work made our Lord. In the quiet of our hearts habitually fearing him as our Redeemer whose every word is to be obeyed, the fear of man will not find admission.
(b) Apology in presence of men. That we are to be ready with our apology. "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear." Peter begins," Being ready always with an apology," i.e. answer, or defense. It is not intended that we should master Christian apologetics be able to answer every objection which infidels may start. The apology which is contemplated here is of a much more simple nature, viz. that we should be able to make a plain statement of the considerations that have had weight with us in leading us to be Christians. We are here regarded as having a hope in us, i.e. as a living, active principle. It is true that we belong more to the future than to the present. What is fulfilled is but small in comparison with what is yet to be fulfilled. This hope is rationally produced, and we ought to be able to give a rational account of it. Can we give a clear statement of its nature, and of the grounds on which it rests? It is the hope of salvation, i.e. of ultimate complete deliverance from the power of sin. It is the hope of eternal life, i.e. of the present life being perfected. It is the hope of a resurrection, i.e. of the body laid in the grave being raised. It is the hope of glory, i.e. of our whole nature having a shining form. It is the hope of the glorious appearing of Christ, i.e. to have his own glory fully manifested and to consummate ours. It is the hope of being forever with the Lord, i.e. happy in his presence and fellowship. We rest our hope on the work of Christ. We feel that his righteousness is reason for the accusings of conscience being silenced, and for God bestowing on us all manifestations of his love. We rest our hope on the promise of God in Christ. We have not only fact to rest on, but the expression of fact in word, and to his word God has added his oath, "That by two immutable things the word and the oath both based on fact in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us." We further rest our hope on our experience. "Tribulation worketh patience; and patience, experience; and experience, hope. " What we have already experienced of God does not discourage us; on the contrary, it is strong reason for our looking for the plenitude of the Divine blessing. We are to be ready always with our apology; that does not mean that we are to be always putting forward our apology, for we must use discretion. But we are to be ready with our apology whenever occasion offers. The occasion contemplated is any one asking us a reason concerning the hope that is in us. We are then to be equal to the occasion; we are not to let slip the opportunity of our commending our Master. Let us not be silent through ensnaring fear; but let us come forward and tell what Christ has done for us, and what we expect from him. But let us put forward our apology with meekness. "Then must ye not answer with proud words, and bring out the matter with a defiance and with violence, as if ye would tear up trees" (Luther). Let us also put forward our apology with fear, i.e. the fear of damage being done to the cause by the weakness of our apology, leading us to make God our Counsellor.
(c) Way in which we are to be ready with our apology. "Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." We must have materials for our apology, else we shall never be ready with it. These materials are to be supplied from a good life, which is here viewed in connection with having a good conscience, i.e. habitually acting according to our convictions of duty. When spoken against, we shall best put our revilers to shame by recounting facts which can bear the light. In the absence of these, no amount of skill of speech will make us good apologists, whom fear cannot disturb.
(4) The blessedness brought out by contrast. "For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing." It is better, subject to the condition of the Divine willing of suffering. He does not say how it is better. His former thought was that in suffering for our faults there is not the noble element that there is in suffering for well-doing. Thus is he helped to rise to the sublime height of Christ s suffering.
5. Blessedness of suffering for righteousnesssake illustrated by the example of Christ.
(1) In bringing us to God Christ suffered not for his own sins. "Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God." Stress is to be laid here, as at the close of the second chapter, on the exemplary character of Christ"s sufferings. But Peter could not regard these in their lower aspect without also bringing in their higher aspect. The great object of Christ was to bring us to God, i.e. not merely into a state of reconciliation to God, but into a state of fellowship with God. His suffering was for this end. He suffered for sins; and so far he might seem to have the character of an evil-doer. But the sins were not his own; as it is added that he was the Righteous One (Peter"s designation of Christ in Act_3:14) for the unrighteous, i.e. us who needed to be brought to God. The idea of substitution is not brought forward, but it is in the background. We are rather to think of advantage conferred as giving Christ indisputable authority as example. Do we suffer for well-doing? Christ, it is said, also suffered, by whose well-doing (the thought is) we are so mightily advantaged. But the apostle has a look beyond this; of which he gives a hint in the word "once." Christ suffered once; i.e. suffered, and then passed into a state in which he suffers no more. So we are to understand that we have this to comfort us (Christ being our Example), that our suffering is only once; it is what comes after suffering that is permanent.
(2) His being put to death was followed by his being quickened. "Being put to death in the flesh, but quickened in the spirit." There is a resuming of the thought of suffering in connection with its worst and last phase. Though the Righteous One, he was treated as a malefactor, and put to death ("killed" is Peter"s word in; Act_3:15) he thus came within the scope of his own beatitude, "Blessed are they which are persecuted for righteousness" sake: for theirs is the kingdom of heaven." His suffering in the interest of human well-being was followed, as has already been indicated, by his suffering no more. It is now declared that it was followed by his being quickened. It is further declared that it was followed by his resurrection and ascension; and before he leaves his theme, it is declared that it is yet to be followed by his coming to judgment. Thus no sooner did he suffer, than he came to be in the ascendant. The starting-point of his after-suffering career was his being quickened. His being put to death was in the flesh; i.e. on the side of his nature by which he was connected with earth and had a mortal existence. His being quickened is contrasted in being not in the flesh, but in the spirit; i.e. on the side of his nature by which he was above earth and had an immortal existence. At death there takes place a separation of soul and body. During the time Christ"s body was in the grave his soul was in Hades. It was Peter who showed himself alive to this important fact in his comments on the words of the sixteenth psalm, "Thou wilt not leave my soul in hell," in his sermon on the day of Pentecost. The expression of the fact in the Apostles" Creed is that he descended into Hades." By "Hades" is denoted the invisible world, with the special association of the world of the dead. Between our death and the resurrection we are to be in art incomplete state in so far as soul and body are not to be united. Our Lord"s identification with us extended to his being for a determined time in this incomplete state. At our death (if we axe in Christ) we believe that there is to be a quickening of us in spirit in connection with our being placed under higher conditions. So we would seem to be taught here, regarding our Lord, that the extinguishing of his life in the flesh was immediately followed by a quickening in that which could not die, and had a separate existence. While his body was not yet quickened, there was a bursting forth of glorious activity in his spirit in the new sphere of things and altered conditions into which he passed.
(3) Being quickened, he was also active in Hades. "In which also he went and preached unto the spirits in prison, which aforetime were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved through water." In the spirit quickened, he was also active in a particular form. The congenial abode of Christ in Hades was Paradise, or the abode of the blessed dead. But he did not simply abide in Paradise; he went from it to the abode of the unsaved dead. This is here called a prison, being the place where there is meantime abridgment of liberty. He penetrated even to this department of Hades, and preached. This is a word of evangelical sense in the New Testament, and is to be interpreted in accordance with the reference to Christ"s death going before, and also in accordance with the preaching of the gospel in, 1Pe_4:6. We may understand that in Paradise he not only manifested himself as the Incarnate One, but also announced his death and his soon-to-be accomplished resurrection. And we are not to think of other announcement than this in the place where spirits are imprisoned. It is not said that he preached unto all the spirits in prison, but only unto a section of them, viz. the spirits of them that perished in the Flood. It cannot be said of the antediluvians referred to that they were very unfavorably situated for trial. There was addressed to them a call to repentance; for Noah preached preached what their sins would bring upon them (according to the revelation made to him) but also preached the means of deliverance. He preached not only by word, but by act. And God was not in haste to destroy. "My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years." During all the time the ark was a-preparing the long-suffering of God waited, i.e. not to destroy. But the men of Noah"s time were disobedient, i.e. refused, made light of proffered deliverance; and as they were overtaken by an earthly judgment, which was so complete that only eight souls ("so few as eight") were saved by means of the water, with regard to which the others, to their destruction, were skeptical. And they are here represented in the next world as spirits in prison. And yet to them Christ went and announced his death and coming resurrection. There is a certain mystery resting upon this fact which it was not the purpose of God by Peter to remove. It was sufficient to emphasize the fact that, so far from being crushed by death, he was gloriously active, even in the world of the unsaved dead. Seeing that the full significance of the fact has not been disclosed, it would be wrong to be dogmatic; at the same time, we are bound not to let go the fact which is to be regarded as an important addition to the facts contained in the Gospels. What has been given as the interpretation was substantially what prevailed until the time of Augustine. The Augustinian interpretation, the influence of which is evident in our translation, starts frown the assumption that Peter does not intend to bring out an antithesis between what was done to Christ in the flesh and what was done to Christ in the spirit. It also proceeds on the assumption that it was not Christ that preached, but Noah. There was not a proper going from one place to another, and after Christ"s death. The preaching was not founded on Christ"s death. It was addressed not properly to spirits, but to men in the flesh. These were not literally in prison, but in the prison of sin. They were not properly aforetime disobedient, but disobedient when Noah preached. Thus does the long-prevailing Augustinian interpretation break down along the whole line.
(4) Not held in Hades, he reappeared in resurrection-form and with resurrection-power on earth. "Which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ." Water saved the eight; so water saves us still, i.e. in the antitype, the type being now baptism. How does baptism save us? It may be said of the Flood that it was the baptism of the earth. It was associated with the washing away of the filth of the old world; it was also associated with the bringing forth of a renovated world. So baptism is associated with the putting away of the filth of the flesh; it is also associated (which is to the purpose here) with the interrogation of a good conscience toward God. At baptism there used to be transacting by question and answer such as this: "Dost thou renounce Satan?" "I do renounce him." "Dost thou believe in Christ?" "I do believe in him." "Dost thou take thy stand by Christ?" "I do take my stand by him." Of the new life thus entered on by explicit covenant the efficient cause was the resurrection of Jesus Christ. Thus the apostle gets back to his line of thought. So far from being crushed by death Christ was not held within the world of the dead. The quickening which pervaded his spirit extended also, and from his spirit, to his body. He reappeared for a time on earth in resurrection-form, bringing in glorious resurrection-power first for the souls of men of which the earthly channel is baptism.
(5) Having risen from earth, he now reigns from the right hand of God in heaven. "Who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him." So far from being crushed by death, Christ is now established at the right hand of God. After having, as typified in baptism, efficiently left a channel of regenerating influence for men, he left earth. As he went from one department of Hades into another, so he went up from earth into heaven. In heaven he is at the right hand of God gloriously reigning there, angels and authorities and powers, even all the orders of the heavenly hierarchy, being made subject unto him. If Christ, then, suffering for righteousness" sake, thus came to be in the ascendant, shall not we, suffering for righteousness" sake, come to be in the ascendant too, all the more that He is now in a position to bring this about for us? R.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator1887 · Public DomainOn vv8, 10, 12Finally, be ye all of one mind.
1Pe_3:8-9
Finally, be ye all of one mind.
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Christian unity
I. What unity is.
1. It is a mutual agreement.
2. It is a mutual care of the common interest. If there be ever so much agreement in opinion and judgment, yet if the interests are divided it is not unity.
3. The terms of union and all the means of it must be lawful. Otherwise it is not unity, but conspiracy.
II. The advantages of unity.
1. It is the safety of all societies.
2. Unity best serves the purposes of religion. I need not say that dissensions destroy the beauty and charity of religion, that thereby God is dishonoured.
3. It is the perfection of all political virtues, and for the most part of the Christian virtues also. Good government, wholesome laws, mutual security, arts and sciences, trade and commerce, are all the children of union. And as unity is the perfection of political, so it is for the most part of Christian virtues also. The apostle tells us that love is the fulfilling of the law (Rom_13:10). And then for these other Christian virtues, peace, humility, forgiveness, patience, contentment, charity, these do all as naturally flow from unity as a stream does from its fountain.
III. The relation that is between unity and charity. I cannot express this better than in St. Augustines similitude. If there be a thorn in the foot, the back bends, the eyes search, the hands are ready, and all parts are quick and active to relieve the member that is grieved. And this is the just resemblance of that charity that arises from unity. The whole body feels the smart and needs of a suffering member.
IV. Some considerations that may engage us to the love and practice of unity and charity.
1. The practice of these virtues recommends our religion to the world; that is, it gives people occasion to respect it, and speak well of it, and the least of it is that it gives them no just occasion to speak ill of it.
2. The practice of these virtues makes us like God.
3. It is the state of heaven. Unity and charity are immortal graces; they live at Gods right hand, and are part of the employment and the happiness of the other world. (Thos. Wagstaffe.)
Unity between Christian people
I. Wherein does unity between Christian people consist? Leighton suggests that St. Peter here describes five graces, of which love is the root or stalk, having two on either side: on the one side, like mindedness and compassionateness, on the other side, tender-heartedness and humble-mindedness.
II. How is unity between Christian people manifested?
III. What is the method for attaining this unity?
1. There is a direction as to detail of speech. Refrain from-
(1) The malicious.
(2) The false.
2. There is a deep and wide precept applying to the whole of life.
IV. What are the motives for being all and doing all that will insure this unity.
1. The Christian man is called to inherit blessing.
2. The cultivation of the spirit that promoted social unity ensures the summon bonum of the individual life.
3. Relationship to God is the great determining condition and motive in all that leads to true Christian unity.
(1) God knows what we are doing.
(2) God cares for what we are doing. (U. R. Thomas.)
Christian unity
Not that he would have these Jews to be of one mind with the idolatrous and profane Gentiles amongst whom they lived; but that, being believing Jews, they would all agree together in the matters of faith and religion of Christ, that they would all embrace the Lord Jesus, the only Foundation; and that some only should not look for salvation by Him, some by the law, and some by both, but that all should seek unto Him alone. And as they were thus to agree in matters of faith, so also in their civil affairs, avoiding contention and strife. (John Rogers.)
Avoiding divisions
Beware of two extremes that often cause divisions.
1. Captivity to custom.
2. Affectation of novelty. (Abp. Leighton.)
The social ideal
All of one mind, cemented into a holy unity by a common sympathy. Ministering to the saints. Pitiful to the weak, erring, and poor. Courteous to equals. Calm and forgiving under abuse and injury. Seeking peace. Living under the smile of God. Where in all the world can we discover such a community of Christians? It were a fair vision, worth going far to see, An oasis in the desert. A snatch of celestial harmony amid the jarring discords of human selfishness. The New Jerusalem descending from God out of heaven. Yet nothing less than this is the Christian ideal, as it is also that which our Lord died to secure. And it would well become us, if, without waiting for others, each one would adopt the injunctions of these verses as the binding rule of daily life. This would be our worthiest contribution to the convincing of the world, and to the coming of the kingdom of our Lord. And it would spread. And does not the apostles use of the word finally teach us that all Christian doctrine is intended to lead up to and inaugurate that life of love, the bold outlines of which are sketched in these words? (F. B. Meyer, B. A.)
Oneness of mind
This oneness of mind does not demand the monotony of similarity, but unity in variety. Not the oneness of a hop pole, or of a pile of hop poles; but of the plant which, with tendril, leaf, and fruit, rears itself aloft in the summer air. Not the oneness of a brick, or of a pile of bricks; but of the house, in which so many different materials and contrivances combine to shelter human life. Not the oneness of a child; but of a family of children who differ in age, character, temperament, and chosen pursuits, but are one in love and tender sympathy. (F. B. Meyer, B. A.)
Having compassion one of another.-
Sympathy
We have got into a strange way of thinking about that word compassion. It seems to imply a sense of superiority in the person who experiences the emotion for which it stands. We talk about sympathising with people in misfortune; but how do we set about it? I ant afraid the usual way is to go to some one in distress and say something like this: You poor thing; I am so sorry for you. And then, if it is a kind of distress that appeals to our superior power for help, we give a little alms, or we do some little act of kindness before we go away, and dismiss the subject from our thoughts. But if it is grief that excites our sympathy, we too often make matters worse by offering consolations in which we do not half believe, such as saying it is all for the best, or time will wear it out. It is easy enough to say that other peoples misfortunes are all for the best. But is it always true? Should we like to be told so in a case of our own? Everything that happens is for the best in the wise counsels of our Father in heaven. But it is for us to turn it to the best account. The true sympathy is to enter into the feeling ones self, and share it with the one to whom it properly belongs. And if we believe in the structure of Christs body, of which we call ourselves members, we must know that what belongs to one belongs to all-And whether one member suffer, all the members suffer with it, etc. The sympathy suggested by St. Peters word is a comprehensive feeling. It is not limited to any one kind of experience, such as grief or pain. It must diffuse itself throughout the whole capacity of loving hearts. Let it once but take possession of us all and see how all jangling discords will subside before its gentle touch. There will be no more room for envy, hatred, and malice, and all uncharitableness. Let us seek this precious stream of harmony at the fountainhead. Let the love of Christ constrain us to be of one heart and one soul. And now, as to the thoroughness of this sympathy, it must be a partaking of the results of every impression made upon each other. There is nothing truer than the common saying that habit is a sort of second nature, and we all know that we have it in our power to contract very much such habits as we wish. This fact is at the bottom of all our plans for bringing up our children, that is to say, if we try to bring them up after any sensible plan at all. Some of us are naturally more disposed to personal affection than others. And these take more kindly, as the saying is, to the exercise of a general sympathy with humanity at large. It is well for such persons if they do not rest satisfied with the emotion alone and pride themselves on being holier than their hard-hearted brethren. But the fact of being less disposed to feel for other people is no excuse for not trying to do it. We may cultivate it like any other habit, only far more effectually by the grace of God, till it almost seems natural to us to have compassion one of another. I remember urging this once upon a man, hard and unloving by nature, who had trouble in his family, and his answer struck me very forcibly. I see, he said, you want me to force sympathy in a hot bed. And that is just one of the ways in which it may be done, and as a tender plant it will repay the greatest care. But, perhaps, all this while, you have no very clear idea what I mean by sympathy. It seems to me that it is another way of expressing a very common idea-that of doing as you would be done by. It is the putting of ones self into the person of another-so far as it is possible or right to do so. That is to say, so far as it comes within our province as brethren, members of the same family of God-nay, more than that, of the same body of Christ-to care for each others concerns. Think of it when your friends are cross and you are tempted to answer them back-think of it when they are tired and you would worry them into your activity, or when they are cheerful and eager for some enjoyment and you would depress them with your selfish cares. Think of it again when you are judging of other peoples conduct under trials to which you have never been exposed, and when words of thoughtless censure or bitter scorn are welling to your lips. (H. C. Atwool, M. D.)
Christlike compassion
A good many years ago there lay in the streets of Richmond a man dead drunk, his face exposed to the blistering noonday sun. A Christian woman passed along, looked at him, and said, Poor fellow! She took her handkerchief and spread it over his face, and passed on. The man roused himself up from his debauch, and began to look at the handkerchief, and lo! on it was the name of a highly respectable Christian woman of the city of Richmond. He went to her, he thanked her for her kindness, and that one little deed saved him for this life, and saved him for the life that is to come. He was afterwards Attorney-General of the United States; but higher than all, he became the consecrated disciple of Jesus Christ. (T. De Witt Talmage.)
Love as brethren.
Brotherly love
I. Some qualities of brotherly love.
1. It is a peculiar and Divine principle.
2. It is comprehensive and universal.
3. It should be sincere and fervent.
4. It must be constant and permanent.
II. The way in which it should be manifested.
1. It will produce unanimity.
2. It will lead to the exercise of compassion and sympathy.
3. It will be regulated by Christian courtesy.
4. It should be manifested by Christians in their uniting in social exercises of devotion, and in the public worship of God. (Essex Remembrancer.)
Pity
Notwithstanding the many clear marks of wisdom and goodness which are found in creation, it must be confessed that the present world abounds with misery. How few can be found whose welfare is not more or less dependent on the will or humour of others; considering how much easier it is to injure than to promote human happiness, who can believe that the common Parent of all would have so little tenderness for His offspring as to leave them in a world thus constituted, without some better defence and stronger security than that of reason. But observe how admirably both the accidental and the necessary defects of reason are supplied by the active, uniform, instinctive principle of pity. For by giving to all men this principle, and placing them in a state of mutual dependency, God hath plainly constituted them the guardians of each others welfare. This tender affection is accordingly found so essential an ingredient in the composition of our nature, that the absence of it is termed inhumanity-a word which carries with it the deepest infamy. For it marks the outrage which nature suffers before it can take place. Interest or passion may put men upon acts of cruelty, and these acts by degrees may be formed into habits. And it were well if certain nations, among the most civilised in other respects, were more sensible of this danger. Nor is it any excuse to say that, for the safety of society, actions must be punished with severity. For though all this be true, yet is anyone so much a member of the community as to forget that he is a man? Or does sound policy require that the celestial justice should be transformed into an infernal fury, and employed in a Christian country in torturing malefactors by arts and inventions which are truly diabolical? As errors and corruptions in religion and government may account for these instances of national cruelty, so those of education may generate in particulars the same barbarous spirit. The veriest caviller must admit, unless he is stout enough to combat conviction, that benevolence and pity are qualities as proper to the whole species as modesty and chastity are peculiar to the one half of it. When God was pleased to place us in this state of trial, to render it the more supportable He gave men social and benevolent affections. And when He is pleased to admonish them by the mouth of His inspired apostle to be pitiful or compassionate, it is only referring them to those very feelings with which He has impressed, to those very faculties with which He has endowed them. (J. Mainwrigg, B. D.)
Be courteous.-
Christian courtesy
The apostles are not only careful to lay the foundation, but to build up. How comprehensive this whole verse, Cherish fervent charity, and discover it in acts of pity or courtesy, according to circumstances. By courtesy we are to understand a considerate regard to the feelings and accommodations of others, resulting from a principle of Divine love, and discovering itself by a corresponding behaviour in all the various circumstances of our ordinary intercourse with mankind.
I. Simplicity and Godly sincerity. The courtesy of the world is an imposing form, a delusive shadow, an artificial mode or fashion which persons acquire under the discipline of their dancing master.
II. Disinterestedness. The courtesy of the world is selfishness disguised.
III. Uniformity. The courtesy of the carnal mind is a sickly, humorsome, capricious thing, altogether incapable of persevering exertion.
IV. It is invariably associated with humility. In honour preferring one another. The men of the world do this in appearance. It is not the habit which properly belongs to them; it is the costume of a better country than that which claims them for its own; a foreign dress, which, like the traveller in his journey, they find it convenient to assume; a mere cloak worn in public to cover the deformity of their natural disposition. The courtesy of those who follow Jesus is the unaffected expression of a poor and contrite spirit.
V. To this may be added vigilance. It watches for opportunities of exertion, yet is not troublesome-not officious. It originates in a certain kindness of heart which may be called the wakefulness of love. Lessons:
1. Courtesy is a duty of more than human obligation. A breach of good manners is therefore not merely a departure from an arbitrary rule imposed by the fashion of the world, but a breach of charity. It is a violation of the law of love.
2. Courtesy to man is perfectly consistent with faithfulness to God. A good soldier of Jesus Christ must bear his testimony against sin; but our subject prescribes the manner only of so doing.
3. Man cannot practice Christian courtesy till he has renounced the world; for the world is not the school in which true politeness can be acquired. To be kind to the evil and to the unthankful is a lesson of heavenly wisdom. (J. Summerfield, M. A.)
Minor morals
When the writer was a boy, there was in his neighbourhood a stable where a troublesome horse was kept. This horse had a most inveterate habit of kicking. His owner, however, took care always to explain that though his horse was a furious kicker, it did not mean anything. Poor consolation certainly to anybody who received a kick-that the horse had no particular ill-will to him! It was just a way it had! Since we grew up to manhood, we have discovered that the quadruped in question was the type of many bipeds. Some Christians have a genial disposition which falls like sunshine on all around them. Such a man was Wilberforce; we wish there were more of this class-Gentle unto all men, apt to teach; patient. He is a good man at bottom, but has a troublesome temper, is a character which has many representatives in the Church. And for such the apology is usually made that it is just their way! Their way, forsooth! and is that all that grace is doing in them? There is certainly much to annoy in this world of ours. We are engaged, for instance, in some matter of business which requires concentration of thought, when we are interrupted by a visitor whose errand is of the most commonplace description. We feel a rising irritation at the unreasonable intrusion, but the text, Be pitiful, be courteous, forces us into complacency, and we are the better for the lesson. Or we are enjoying that very pleasant thing, a busy leisure, say on some quiet Saturday evening, when some acquaintance for whom we have no particular esteem looks in, just to pass an hour or two, knowing that we were not likely to be engaged. This is a little provoking, no doubt, and we are apt to give our visitor a very cold shake of the hand, till, Be pitiful, be courteous, sounds in our conscience, and we perhaps discover at the close of the evening that we have had a valuable opportunity both for giving and getting advice. Did either of those visitors intend to annoy us? No, by no means. The inconvenience in both cases arose from ourselves, and not from our visitors. How very unreasonable, therefore, would it have been in us to get angry at them, and send them away smarting under some cutting words, in all likelihood to be our enemies forever after! One advice we would give; it is the result of experience. If you really are so engaged that you cannot afford a visitor a few minutes conversation, tell him so. Do it plainly, frankly, politely; and you may be sure that he will be thankful to you for preventing him intruding unreasonably on your time. We pass, however, to another class of cases. We remember hearing it said of the manager of a bank, who died many years ago, that he could say no with a better grace than most men could say yes. He spoke what was painful in the least painful manner possible. How much does usefulness in the world depend on manner! Often have we seen a harsh manner destroy much good. And living examples there are everywhere of Christian men who would have done much good but for that abominable manner of theirs. No doubt there is an opposite extreme-a silky, whining, namby-pambyism, which in the eyes of all sensible people is despised as silly and suspicious. This, however, is much rarer than the bad manner-the icy coldness, or suspecting distance, or rudeness of the rough Christian. Some years ago a friend of ours was in an omnibus passing from the heart of our city to one of the suburbs. The omnibus stopped to pick up a passenger, who, from being welcomed by the others, was evidently well known and esteemed. Our friend admired the hearty old man, who had a kind word for everybody; and his kind words were evidently considered compliments, though spoken in broad Scotch. From some words that dropped from him, he was evidently a man of unusual talent, and a Christian. Our friend wondered who he could be, and all the more as the unknown, with the most polite attention, gave a poor servant girl some information which she desired about a house she had been told to call at. Who could this lovable yet mysterious stranger be? It was Dr. Chalmers. The genial old man had room in his large heart for sympathy and kindness to all. If we are to do good to all as we have opportunity, we must abound in kind words. Passing along the street a few days ago, we saw a little child who had tripped his foot, and fallen down. He was crying over his distress. We lifted him up, instinctively saying, Poor little fellow! These little words of sympathy were very cheap, but they brushed away his tears, and spread sunshine over his face again. The poorest on earth can say a kind word to his struggling brother or sister; and who can tell the good that may be done by a single kind word? It may cheer an inquiring sinner; it may send a faint believer on his way rejoicing. (D. Dickson.)
Christian courtesy
The words courtesy and courteousness are derived from the term court, and are used, in their primitive sense, to describe that refinement of manners which prevails in the palaces of princes and distinguishes the intercourse of the great; and because, from the corruption of courts, those who move in them have often used the manner and phraseology of respect when feelings directly the reverse have been rankling in the heart, the terms themselves have been associated in many minds with all that belongs to flattery, insincerity, and falsehood. Courtesy unquestionably refers to all that belongs to affability of manner in intercourse with one another; but Christian Courtesy involves along with it the internal principle from which that affability should proceed. All true courtesy presupposes the principle of benevolence, or goodwill towards men; a desire to promote, and complacency in, the happiness of others. It has been called benevolence in trifles-a care in little things, in words and manner and acts, by minute attention, to guard the feelings and to consult the comfort and happiness of others. It comprehends a readiness to conform to their tastes and habits in matters of indifference, an obvious preference of their accommodation to our own; a solicitude to avoid whatever may give pain, when no principle forbids; and, in short, a constant endeavour to prevent pain and impart pleasure.
I. Let us, then, examine some different aspects of courtesy. Towards superiors it is respect and deference; towards inferiors it is condescension and civility; towards equals it is bland and affable attention. Or we shall see better what it is by looking at its opposites. Christian courtesy stands opposed to gross defects and errors in the behaviour. In relation, for instance, to superiors, it is opposed not only to impertinence and presumption, but to obsequiousness. In relation to inferiors it stands opposed to coldness, to neglect, to pride, to positive contempt of them altogether, or a disregard of their feelings. In relation to equals it stands opposed to moroseness, or an unwillingness to be conciliated; to sullenness, or a kind of settled gloom of countenance and carriage; to impertinence of remark and rudeness of reply; to inattention of two kinds, inattention either positive or negative that is, either to do something for others, or kindly to receive what is done for us. It stands opposed to whatever is eccentric, or the indulgence of what is not tolerated by the general usages of society. It stands opposed to fretfulness-that is, the art of determining never to be pleased, and the want of disposition even to appreciate the sacrifices made for the very purpose of promoting their pleasure. Finally, it stands opposed to pride-to pride of family, to pride of intellect, to pride of money, to pride of accomplishments, and to the worst of all pride-the pride of spiritual pretensions. It is to be observed that the possession of this virtue in full play implies two things. It implies that benevolence exists in the mind of the individual as a principle; not merely as a fluctuating feeling, according to the flow of the spirits and the circumstances of the day, but as a principle-that is, the steady purpose of the reason, based upon the remembrance of the relation of man and man, and a just regard to the will of God. It implies, secondly, that it is so regular as to be habitual; that an occasion of failure from a sudden irruption of what remains, either of unsanctified or incurable depravity, is felt and lamented; that an endeavour to repair the injury accompanies the neglect; and that the principle is reestablished in the moment of the judgment regaining the ascendency. Let us now observe more particularly the sphere in which this virtue is to act and to display itself; of course, this is commensurate with our social relations, but we may mention some a little more particularly.
1. It should be seen in the family, and should regulate the intercourse of kindred. Here it is the mode of manifesting love, properly so called; and it preserves and purifies affection, by requiring that its expression be respectful and delicate; it keeps it from being disordered and debased by vulgar familiarity; it prompts to little ingenious devices, by which it is sustained.
2. But, further, the virtue to which I refer should be seen in the Church. As far as the present condition of society allows, it will promote among the members of a church the expression of interest and sympathy.
3. Again, it should accompany the Christian into the world. In the transaction of business a Christian should be distinguished by a readiness to oblige, and a carefulness to observe whatever may diffuse pleasure and give satisfaction. In social and familiar intercourse it requires to be often and habitually observed. But I remark, more particularly, that in argumentative conversation courtesy is eminently required. It should make us fair in argument, just to objections, calm in reply, capable of combining affability of manner with firmness of opinion, and respect for conscience with opposition to mistake. It should lead us to despise a spirit of personality. But two observations still remain.
(1) I wish it, then, not to be supposed that Christian courtesy extinguishes all strong feeling, and forbids the excited and powerful expressions of benevolence. Goodwill towards man implies no approval of his vices; love to humanity does not destroy distinctions of character.
(2) Neither is it to be supposed that courtesy to others involves a forgetfulness of what we owe to ourselves, or a just sense of what others owe to us. There are two extreme opposites to which the man whose courtesy is Christian and conscientious cannot go; and, therefore, his character may sometimes be mistaken. He cannot give, as is said in Scripture, flattering words-that is one extreme. And he cannot return railing for railing-that is another. In this descriptive account of courtesy it may not be amiss to make a remark, suggested by our Lords conduct. It is to be distinctly noticed that in all His allusions to publicans and sinners He never uttered anything against them like the language He employed towards the Pharisees; it was their profession of religion, in connection with their vices, which called forth His terrible rebuke. Now, from this circumstance we learn that in the exercise of courtesy a greater degree of it may be expressed towards decidedly worldly characters than towards inconsistent professors of religion.
II. The obligations under which we lie to the cultivation of this Christian grace.
1. In the first place, it rests upon the very same authority with every other part of the Divine law. God has expressly enjoined it; and we are thus, at once, in possession of the most infallible of all arguments to vindicate its propriety.
2. Secondly, to Divine authority we join Divine example. Our Lord during His incarnation exemplified this virtue.
3. In the third place, to the example of our Divine Master we add some of the examples of eminent saints. Abraham, when he stood up before his dead and bowed himself to the people of the land; Solomons bearing towards the Queen of Sheba, rising and paying her distinguished regard; many of the prophets, from their deportment to the kings, though armed with messages to which the monarchs had to bow; but, above all, Paul-Paul, the most distinguished for zeal as an apostle, was the most remarkable for courtesy as a man.
4. I conclude this part of the subject by simply repeating a few passages of Scripture, which either especially inculcate or obviously involve the exercise of the duty. I merely enumerate them: Be gentle towards all men. Let all wrath, and anger, and clamour, and malice, and evil speaking, be put away from you; and be ye kind one to another, with brotherly love, in honour preferring one another. Look not every man on his own things, but every man also on the things of others; that is, avoid selfishness, and cultivate courteousness and reciprocal sympathy. Let each man please his neighbour to his good for edification. Let your speech be always with grace. Give honour to whom honour is due. Honour the king. Honour all men; love the brotherhood. Give none offence to any man, neither to Jew nor Gentile, nor to the Church of God. Let love be without dissimulation.
III. Inducements to the exercise.
1. Now, in the first place, in relation to this virtue of courteousness, we may begin with the very lowest by remarking that an inducement to the cultivation of courtesy towards others arises from the pleasure we experience when it is exercised towards ourselves. We cannot help being conciliated by attention when it seems to be sincere. It prepossesses us in favour of a person. It removes prejudices which we entertain.
2. Secondly, the consciousness of the power should lead us to reflect that others may be acutely pained by little omissions and acts of which it is possible we were not aware at the moment, and by which we meant no evil.
3. In the third place, another inducement, equally worthy the attention of persons professing godliness, arises from the effect which a courteous or an opposite behaviour may have upon men of the world. Let not your good, says the apostle, be evil spoken of. This want of courtesy often has the effect of destroying the influence of distinguished excellence,
4. Lastly, in looking at a character distinguished by this virtue in its real principle, as well as in its manifestation, we cannot but be impressed with the worth to which it conducts and the dignity it confers. It sup poses-in its higher state and more perfect exercises-it supposes a very great degree of self-government, a noble superiority to little weaknesses, by which many are characterised.
5. In fine, we should discover an inducement to this duty in the charm with which, when sincere, it embellishes existence. If all mankind were perfect in the principle and expression of courtesy, the world would be the scene of perfect and exalted felicity. (T. Binney.)
True courtesy, and how to attain to it
I have sometimes seen in the neighbourhood of large towns streets of houses half-built; the foundations have been laid, the walls run up, the roof put on; but the mere shell is there, with no window frames, no flooring laid on the joists, no paper on the walls, etc. It seems to me that there are many men and women whose lives have been built up by religion about as far as these unfinished houses. They have sterling goodness, they are sober, the foundation is there; but oh! for a little paper and furniture to add comfort and softness, some of the graces of life, and especially the grace of Christian courtesy.
I. Distinguish true courtesy from false imitations of it.
1. We must distinguish true Christian courtesy from snobbishness. Many people think that to be courteous means to bow down to a man who has a longer purse, a better coat, or bluer blood than they have.
2. Again, we must not mix up this grace with the mere observance of certain elaborate and artificial rules of etiquette, which men who are occupied all day long with hard work, and who are naturally simple and direct in their way of life, dislike.
3. Courtesy is the natural result of grasping the second great principle of the Christian religion, Thou shalt love thy neighbour as thyself. Grasp the thought that your neighbour has as much claim to your respectful consideration as you have yourself, and you will become courteous. This consideration will be tempered by a further feeling, produced by the actual position of the person towards whom it is extended. Towards woman the consideration is tempered with tenderness, and becomes chivalry. Towards great leaders in state, religion, literature, art, it is qualified by respect.
II. Point out plainly our deficiencies in it. Are husbands always courteous towards their wives? There is a neglect, it is to be feared, of this virtue sometimes among Christian Churches. Nonconformists and Church people are not always courteous to one another. Then there is often discourtesy in politics. But why should we impute wrong motives to political opponents? Lastly, is there not room for more courtesy between class and class? Is there not something of an aggressive tone in the I-am-as-good-as-you manner of some of us towards those who are richer than ourselves? Of course, you are as good, if by good you mean that your soul and your rights are as precious in Gods sight. But why needlessly flaunt this in the face of those who have no desire to question it? Those who are poor need not be servile nor blunt. Be courteous.
III. How shall we attain to this spirit of Christian courtesy? The only true way of attaining to it is by living in the Spirit of Jesus Christ. (C. H. Irwin, M. A.)
Christian courtesy
The precept of the text does not, indeed, belong to the highest order of Christian precepts. It does not rank with self-denial, purity of heart, patience, forgiveness of injuries, love of the brethren, love to Christ Himself, and heavenly mindedness; yet it enjoins a duty of very great importance, and of everyday use. The demands for courtesy are continually occurring. Every person with whom we have intercourse may give an occasion for the observance or neglect of it. It is, moreover a duty which every man has it in his power to perform. It costs nothing.
I. The nature of courtesy as a Christian duty.
II. Its beneficial effects on society.
III. The strength which it adds to Christian principle. Courtesy, as a Christian duty, is, in fact, nothing more or less than a particular exercise of Christian love. It is one of the outward acts wherein is manifested that disposition of heart which the new commandment of Jesus Christ inculcates. Yet, as courtesy is but the out ward expression of that inward excellence, it may be shown by those in whose hearts the grace of love does not dwell. The very same things to which love would prompt may be done on lower grounds, and from inferior motives. Indeed, the perfection of good breeding is simply this, that it makes a man seem to be what love causes him to be indeed. But then, where the principle of Christian love is wanting, the courtesy which springs from mere good breeding is very partial and very irregular-sometimes it falls short of the mark, at other times it goes beyond it; towards inferiors it is often scanty in its attentions; towards superiors, excessive. The poor, says Solomon, useth entreaties, but the rich answereth roughly. This is but too true where the intercourse between these two grand classes of mankind is regulated by no higher law than the law of politeness. But it is the character of Christian love in no case to behave itself unseemly. Shall I answer such a one roughly because he wears a coarser garment or feeds on meaner fare? Politeness may not forbid it; but Christian love surely will. There is another irregularity in the courtesies of politeness which is not found in those of love. It is one main office of courtesy to keep in check those petulant tempers which, wherever they are not checked, create uneasiness and give offence. Now, if there is any place where it is peculiarly important that a man should restrain these tempers, it is at home. Yet good breeding, which leads a man to curb his sullen humours when he is abroad, by a strange contradiction suffers him to let them loose at home. And here I would observe that the good which is done by Christian courtesy is also done by the imitation of it. The counterfeit, when well executed, passes current, and produces the same effect as the sterling coin. It is here just the same as in the case of almsgiving; the alms which are given from ostentation do the same good as those which are given from love. It makes a great difference to the giver, but none at all to the receiver. Take courtesy on the very lowest ground: suppose there to be nothing of Christian love in it, yet think what it prevents that is contrary to love. Many a quarrel has arisen, and many a deadly feud been caused by the mere absence of courtesy. Where courtesy prevails, no affronts are offered, no feelings are wounded; nothing is said or done which can provoke to wrath. And the benefits hence arising are incalculable. But the most important view of courtesy is that which we proceed, in the third place, to consider, viz., the strength which it gives to Christian principle. Here, however, I must premise that it must be a Christian principle itself before such a principle can be strengthened by its exercise. It must proceed from love, or it cannot strengthen love. And in making this inquiry we may observe that where courtesy is not there is reason to suspect that love is wanting also. It is true some minds are cast in a rough mould, and cover much substantial kindness under a rough exterior. It is pity it ever should be so; and when it is so, the reality of Christian love appearing in so questionable a shape is not lightly to be taken for granted. Is the grace of God to do nothing for a man? These are considerations well worth being weighed by those who would excuse their want of courtesy upon the plea of a naturally rugged temper. It behoves such to examine themselves whether they be in the faith. Courtesy alone is not sufficient to prove a man a true Christian.
1. In the first place, then, is your courtesy irrespective of persons, shown to the poor as well as to the rich?
2. Does not your courtesy sometimes go beyond the mark, as well as fall short of it? Does it not sometimes degenerate into flattery or a hypocritical gentleness? If, on fairly considering these questions, you have good reason to conclude that the spirit of Christian love does indeed dwell in you, be thankful for so excellent a gift, and let it exercise itself in truthful courtesy as much as possible. By every such exercise the principle of love itself is strengthened. Such is the very law of our nature. And though this courtesy does not of itself take so high a rank as the other graces which have been mentioned, though it is a very familiar, and may be thought trivial thing, yet it has this advantage, that the opportunities which it affords for the increase of love are far more numerous than those which can be obtained from any other source. They are continually occurring. Rut two things are to be remembered. It has been already shown that love must be formed in the heart before it can be exercised. From what source, then, does love proceed? It springs front faith in the Lord Jesus Christ, and from nothing else. But though I say this, I would observe, in the last place, that I do not mean by so speaking to shut out the continued agency of the Holy Spirit in strengthening the principle of love, nor the necessity of prayer for the supply of that Spirit. (J. Fawcett, M. A.)
Christian politeness
1. There is a reciprocal action between an outward deportment and the radical condition of the heart. Religion is real refinement. It is not surface work, but begins within, with the motives of the heart. It acts outward, and then reacts inward, as the root shoots upward into the branch, and then, by pruning the branches, the life of the root in turn is improved. As Demosthenes said of oratory, so may we say of religion-action is of the first and last importance.
2. A great deal of Christian kindness is pent up by solid stiffness of life, and so inoperative. Therefore, manners should be studied. A spring of pure water may be obstructed by leaves and twigs, and so is the stream of inward affection clogged by outward hindrances in its manifestation.
3. Considerateness is an essential element of Christian politeness. Be pitiful, be courteous. It is because your neighbour is weaker and ready to halt that you make straight paths, etc. (Heb_12:13). (Hugh S. Carpenter, D. D.)
True courtesy
General Lee was in the cars going to Richmond one day, and was seated at the end farthest from the door. The other seats were filled with officers and soldiers. An old woman, poorly dressed, entered at one of the stations, and, finding no seat, and none having been offered to her, approached the end where the general was seated. He immediately rose and gave her his seat. Instantly there was a general rising, each one offering his seat to the general. But he calmly said, No, gentlemen, if there was no seat for the infirm old woman, there can be none for me. The effect was remarkable. One after another got out of the ear. The seats seemed to be too hot for them. The general and the old lady soon had the car to themselves. The Hon. Daniel Webster was walking with a friend in Washington, when a coloured man passing by bowed very low to him. Mr. Webster returned as deep an obeisance. Do you bow in that way to a darkey? asked his friend. Would you have me outdone in politeness by a negro? replied the great statesman. And in his reply there is great wisdom. None of us can afford to be outdone in this by one of either a poorer or richer position.
Good manners
There has been for many years now in England a depreciation of the courtesies of manners as old-fashioned and out of place. We agree with Locke, Good manners are the blossoms of good sense, and, it may be added, of good feeling too. Up-right and down-straight people need not diminish these excellent qualities, but they might often remember that politeness is not all French polish. (W. M. Statham.)
The reward of courtesy
A few years ago, a couple of gentlemen, one of whom was a foreigner, visited the various locomotive workshops of Philadelphia. They called at the most prominent one first, stated their wishes to look through the establishment, and made some inquiries of a specific character. They were shown through the premises in a very indifferent manner; and no special pains were taken to give them any information beyond what their own inquiries drew forth. The same results followed their visits to the several large establishments. By some means they were induced to call at one of a third or fourth-rate character. The owner was himself a workman of limited means; but, on the application of the strangers, his natural urbanity of manner prompted him not only to show all he had, but to enter into detailed explanation of the working of his establishment. The gentleman left him not only favourably impressed towards him, but with a feeling that he thoroughly understood his business. Within a year, he was surprised with an invitation to visit St. Petersburg. The result was, his locomotive establishment was removed there bodily. It was an agent of the Czar who had called on him. He has recently returned, having accumulated a princely fortune, and still receives from his Russian workshops a hundred thousand dollars a year, and has laid the foundation of the largest fortune in this country: and all are the results of civility to a couple of strangers. When Zachariah Fox, the great merchant of Liverpool, was asked by what means he contrived to realise so large a fortune as he possessed, his reply was, Friend, by one article alone, in which thou mayest deal too, if thou pleasest-civility.
Politeness
During the American War of Independence an old lady, who had a store in Philadelphia, used to say that the most profitable thing she kept in her shop was politeness, it drew the very children to her even better than sweeties. What was it that gave Miss Nightingale such powerful control over the soldiers and seamen in the hospitals during the Crimean war, so that they would have done any thing for her in their power; and in her presence they would not have uttered a single coarse, vulgar, profane, or improper word. It was, no doubt, largely owing to her refined, cultured, polite manner, dominated by a truly Christian spirit.
The true gentleman does not indict pain
It is almost a definition of a gentleman to say that he is one who never inflicts pain. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him, and he concurs with their movements rather than takes the initiative himself. He care fully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast-all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absent. He guards against unseasonable allusions, or topics which may irritate. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. (J. H. Newman, D. D.)
True politeness
Here is an illustration of true politeness exhibited by both classes of society. One day, in hastily turning the corner of a crooked street in the city of London, a young lady ran with great force against a ragged little beggar boy, and almost knocked him down. Stopping as soon as she could, she turned round and said, very kindly, to the boy, I beg your pardon, my little fellow; I am very sorry that I ran against you. The poor boy was astonished. He looked at her for a moment in surprise, and then, taking off about three-quarters of a cap, he made a low bow and said, while a broad, pleasant smile spread itself all over his face, You can have my parding, miss, and welcome; and the next time you run agin me, you may knock me clean down, and I wont say a word. After the lady had passed on he returned to his companion and said, I say, Jim, its the first time I ever had anybody ask my parding, and its kind o took me off my feet. (E. J. Hardy, M. A.)
Politeness
is the oiled key that will open many a rusty lock. (J. C. Lees, D. D.)
Small courtesies not overlooked
When the Duke of Wellington was ill, the last thing he took was a little tea. On his servants handing it to him in a saucer, and asking him if he would have it, the Duke replied, Yes, if you please. These words were his last words. How much kindness and courtesy are expressed by them! He who had commanded the greatest armies in Europe did not despise or overlook the small courtesies of life. How many boys do! What a rude tone of command they often use to their little brothers and sisters, and sometimes to their mothers! This is ill bred, and shows a coarse nature and a hard heart. In all your home talk remember if you please. Among your playmates dont forget if you please. To all who wait upon you and serve you, believe that if you please will make you better served than all the cross or ordering words in the whole dictionary. Dont forget three little words-if you please.
Politeness and its place
Sir Arthur Helps had the happy faculty of putting expressions of wisdom into a few words. It was he who said, Familiarity should not swallow up courtesy. Probably one half of the rudeness of youths of this day, that later in life will develop into brutality, is due to the failure of parents to enforce in the family circle the rules of courtesy. The son or daughter who is discourteous to members of the family because of familiarity with them is very likely to prove rude and overbearing to others, and very certain to be a tyrant in the household over which he or she may be called on to preside. There is at this day undeniably among the rising generation a lack of courteous demeanour in the family. Of all places in the world, let the boy under stand home is the place where he should speak the gentlest and be the most kindly, and there is the place above all where courteous demeanour should prevail. The lad who is rude to his sister, impertinent to his mother, and vulgar in the house, will prove a sad husband for a suffering wife, and a cruel father to unfortunate children. The place for politeness, as Helps puts it, is where we mostly think it superfluous.
Goodness spoilt by rudeness
Goodness with rude manners is in fact like a coquette; or a beautiful river that dives into dark coves and reappears; or a star with two faces; or an instrument that plays sweet and angry tunes by turns. (Good Words.)
Not rendering evil for evil.-
Do not retaliate
The old law of an eye for an eye is repealed, in favour of that nobler legislation which bids us do good to those that hate us, and pray for them who despitefully use and persecute us. Let us be like the rock on the wilderness march, which when smitten yielded water to the thirsty hosts. (F. B. Meyer.)
Railing for railing
To render railing for railing is to think to wash off dirt with dirt. (J. Trapp.)
Fire does not extinguish fire
Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility, and kindness. (Chrysostom.)
Good for evil
While George Wishart in 1512 was descending the steps of Cowgate, Dundee, from preaching to the plague-stricken people, one of the priests, who determined to get rid of him, stood ready to strike him. George knew he meant no good. Friend, what would you? and quick as thought wrested the dagger from the would be murderers hand, and flung it on the ground. The bystanders now cried with indignation, Kill him, kill him, the murderer, the assassin! and, drawing their dirks, they rushed on the priest. Stay, friends, harm him not. And George Wishart bravely stood between the angry men and the scowling priest, who slunk against the wall, saved by the one he had sought to kill, whilst the reluctant citizens allowed him to get away unhurt.
Called, that ye should inherit a blessing.-
The work and wages of the Christian worker
I. To bless is the Christians work, for thereunto is he called.
1. The first thing to be noted with regard to this blessing as the calling of the Christian is that it is conceived of not as a mere matter of words and form, but as something real and effective. In order to bless we must not only have goodwill, but we must also have sufficient power and suitable means at our command. Whom the Lord blesses he is blessed. And the manner of our blessing must be as His. Whom we bless must receive from us the blessing, and to do this we must bless him from the house of the Lord, with the Lords blessing.
2. Again, to bless is to do something more than to bestow a gift. The multitude which pressed around Jesus and received from Him abundant food out of the five loaves and two fishes had obtained a precious gift, but it was a blessing in the true sense only to those who afterwards confessed before Jesus: Thou art the Christ the Son of the living God. The gift may be merely material; the blessing must be spiritual. The Lord blesses that man in whose soul He reveals His Son. These, then, are the leading characteristics of the blessings of the Lord-it is real and effective, and it is spiritual. Our Lords life on earth from first to last was one continuous act of blessing as thus understood. And now as He is, so are we in this world. As Christ was called to bless, and has, in the fulfilment of His calling, blessed us, so we are called to follow in His steps, and bring to others the blessing which we ourselves enjoy. To continue Christs work in the world, to be Christs representatives upon the earth, this is at once the highest and the most comprehensive description of the Christians rank and position. Seeing, then, that this is our heavenly calling, we ought to consider it, so that we may accomplish our calling, and by word and deed bless as we have been blessed. Our calling-the phrase is well understood in the affairs of everyday life. Whatsoever a mans calling may be, upon that he is expected to concentrate his attention. The slave of Satan is diligent in doing his masters will, he yields his members as instruments of unrighteousness unto sin. Surely we must show a like diligence in our heavenly calling by yielding ourselves to God and our members as instruments of righteousness unto God. Our calling is to bless, and this calling we realise just in the measure in which we surrender ourselves to God, and put all our powers at His disposal, to be used by Him as instruments in His work of grace and salvation.
II. We are called to bless, and we are encouraged to labour on in our calling by the assurance that we shall not miss the inheritance, We are called to bless that we may inherit a blessing. In the keeping of Gods commandments there is a great reward. Simply to be called of God is to receive a blessing. But for the encouragement of the worker in the presence of those who render him evil and rail upon him, so that in his mission of blessing he may not become weary in well doing, the apostle assures him that even over and above the blessedness of being called to bless, there is blessing in store for him-an inheritance of blessing of which he shall have certain foretastes here and full experience in the bliss of heavens rest. What is the blessing which those who bless inherit here and now?
1. There is, first of all, the joy that comes from the assurance that we are obeying the command of Christ and realising His expressed desire.
2. Then, again, there is the joyful experience of a growing likeness to Christ. It is the truest joy of the disciples heart to know that he is being conformed unto the image of the Saviour who is so dear to him.
3. And now, finally: What is the blessing which those who bless hope yet to enjoy amid the bliss of heaven? The fulness of the inheritance is entered upon only when all differences between us and the Heir have ceased. And in order that this consummation may be attained unto, we must go on prosecuting our calling, which is to bless as He blessed, who went about doing good, yearning over the unthankful and the evil whom He had come to seek and to save. (John Macpherson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible1887 · Public DomainOn v8Chapter 10
Chapter 10
THEY WHO BLESS ARE BLESSED
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1Pe_3:8-16
THE Apostle now ceases from his special admonitions, and enforces generally such qualities and conduct as must mark all who fear the Lord. "Finally," he says-and the word may indicate the close of his counsels; but the virtues which he inculcates are of so important a character that he may very well intend them as the apex and crown of all his previous advice - "be ye all likeminded, compassionate, loving as brethren, tenderhearted, humble-minded." St. Peter has here grouped together a number of epithets of which all but one are only used in the New Testament by himself, and they are of that graphic character which is so conspicuous in all the Apostles language. "Like-minded." If the word be not there, the spirit is largely exemplified in the early history of the Church. How often we hear the phrase, "with one accord," in the opening chapters of the Acts. Thus the disciples continued in prayer; {Act_1:14} thus they went daily to the temple; {Act_2:46} thus they lifted up their voices to God, {Act_4:24} for all they that believed were of one heart and one soul. {Act_4:32} Such lives exhibit harmony of thought, the same aim and purpose. The men may not, will not, always use the same means or follow the same methods, but they will all be seeking one result. Such unity is worth more than uniformity. "Compassionate." This feeling St. Paul describes {Rom_12:15} as rejoicing with them that do rejoice and weeping with them that weep. For the paqhata of this life are not always sorrowful, though the best of them are not worthy to be compared with the glory that shall be revealed. {Rom_8:18} "Loving as brethren." The sense of the brotherhood of Christians is strongly marked in all the New Testament Scriptures. It is the name by which our Lord claims fellowship with men, being not ashamed to call them brethren. It is the designation of the Christian body from the first, {Mat_23:8} is constantly found in the Acts and the Epistles, {Act_6:3-9, Act_11:29} and has been used of the Church in every age, marking how as one family we dwell in Him. Next comes the word which is not St. Peters alone: "Tenderhearted." St. Paul has it, {Eph_4:32} but it is no Greek notion. It was a Jewish idea that deep feeling was closely connected with some of the organs of the body; and in the Old Testament, as in the story of Joseph {Gen_43:30} and elsewhere, {1Ki_3:26} we come upon such phrases as "His bowels did yearn upon his brother." This Hebrew notion the LXX has conveyed into Greek by the word which St. Peter here uses, and which those translators had used and consecrated long before. For them so exalted was the thought contained in it that they employ it in the prayer of Manasses (1Pe_3:7) to express the tenderness of God towards the penitent, the yearning love of the Father, who sees the prodigal afar off, and has compassion. "Humble-minded." This word and those akin to it are almost a New Testament creation. The heathen had no admiration for the temper it expresses, and where they do use the word it is in a bad sense as signifying "cowardly" and "mean-spirited." Before Christ none had taught, "He that is greatest among you shall be your servant." {Mat_23:11}
It is manifest that if such harmony, kind feeling, attachment, affection, and humility flourished among believers, these virtues would put discord to the rout, and leave no occasion for rending the oneness of the Christian body. They would also be proof against evil from without, both in deed and speech, neither tempted to "render evil for evil" in their actions nor "reviling for reviling" in their words. They have a duty to the world, and cannot thus belie their Christian profession. They are called to adorn the doctrine of their Savior, and the Masters Sermon has among its prominent precepts "Bless them that curse you." This is the spirit of St. Peters exhortation, "But contrariwise blessing"; that is, Be ye of those who bless. For there is a law of recompense with God in good things as in evil; the blessers shall be blessed: "For hereunto were ye called, that ye should inherit a blessing." It is as though he urged them thus: Ye were aforetime enemies of God; but ye have been made partakers of His heavenly calling, {Heb_3:1} that ye may come to blessing. This should move you to bless your enemies. And more than this, the servant of God may receive no blessing from the world, may get curses for his blessing; but yet he knows where to flee for consolation. He can pray with the Psalmist, "Let them curse, but bless Thou," {Psa_109:28} conscious that the Lord will stand at the right hand of the needy. The psalmists knew much of such trials, and it is from the words of one of Psa_34:12-16 that St. Peter enforces his own lesson. It is a psalm full of the knowledge of the trials of Gods servants: "Many are the afflictions of the righteous"; but it is rich also in plenitude of comfort: "The Lord delivereth him out of them all." The father of long ago teaches thus to his children the fear of the Lord: "He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil." A glance at the Psalm will show that the Apostle has not quoted precisely; and though he has much in common with the Greek of the LXX, he does not adhere closely to that. But he gives to the full the spirit both of the Hebrew and the Greek. The life of which the Psalmist speaks is life in this world. The original explains this by making the latter clause of the verse, "and loveth many days, that he may see good." And the love is to be a noble feeling, a desire to make life worth living. Such a life must exhibit watchfulness over words and actions. The precepts begin at the beginning, with control of the tongue. Control that, and you are master of the rest. "It is a little member, but boasteth great things." "The world of iniquity among our members is the tongue, which defileth the whole body". {Jam_3:5-6} It needs to be kept as with a bridle, and not only when the ungodly are in sight, but constantly. But the words of the Psalm contemplate a further danger. Men may give good words with the lips while the heart is full of bitterness. Then the lips are lying, and this is an evil as great as the former, and more perilous to him who commits it, because the sin does not come to the light that it may be reproved, but contrives to wear the mask of virtue.
And the actions need watchfulness also. They must not only possess the negative quality of abstinence from evil, but the positive stamp of good deeds done. "By their fruits ye shall know them." And the work will be no light one. Peace is to be sought, and the Apostle uses a word which implies that a chase is needful to obtain it. St. Paul has a passage very much in the spirit of St. Peters teaching here, and the words of which picture distinctly the difficulties which the Christian will have to labor against: "Giving diligence to keep the unity of the Spirit in the bond of peace." {Eph_4:3} This tells us why our Apostle urges the pursuit of peace. It is the clasp which binds the Christian communion together. From all sorts of causes men are prone to fall apart, to break the oneness; and peace is able to hold them fast. Hence the diligence in seeking it, the earnestness of the pursuit that it may not elude us.
But when all is done, when men have not been sitting with folded hands waiting and dreaming that peace would come without pursuit, but have labored for it, they do not always attain to it. "I am for peace," says the Psalmist, "but when I speak, they are for war". {Psa_120:7} And so the disappointed struggler is directed to the sure source of consolation amid discomfiture. The Lord marks his efforts, knows their earnest purpose in spite of their ill-success. He beholds also those who have withstood them, but with far other regard. St. Peter has not quoted what the Psalmist says of their fate: "God will root out the remembrance of them from the earth." Gods righteous pilgrim is not forgotten. His prayer is heard, and will be answered for good. No shadow has come between him and God, though his lot seem very dark. Neither can the wrongdoer raise a shadow to screen himself from the all-seeing eyes. All things are naked and open before the eyes of Him with whom we have to do.
Thus far St. Peter has used the language of the Psalmist, and among the converts the Jews would be sure to supply from the context those other words, "O fear the Lord, all ye His saints; for they that fear Him lack nothing." The Apostle clothes that same thought in his own words: "And who is he that will harm you, if ye be zealous of that which is good? "He has repeatedly dwelt on the power of goodness to win unbelievers to its {1Pe_2:12; 1Pe_3:1} and the same idea shapes his words now. In those days the Zealots were well known, and their unbounded enthusiasm for their evil cause. Josephus lays the destruction of Jerusalem at their door. The Apostle would have Christs disciples "zealots" for Him. Let there be nothing halfhearted in their service, anal its power will be irresistible. It will avail either to silence and confound the adversaries, or to strengthen the faithful so that the smell of the furnace of persecution shall not pass upon them. They shall be enabled to break the chains with which their foes would bind them as easily as Samson his green withes. "But and if ye should suffer for righteousness sake, blessed are ye." If ye endure chastening, God is dealing with you as with sons. He has called Himself your Father; Christ has claimed you for brethren. He, the righteous, suffered; shall we not reckon it for a blessing to be worthy to bear the cross? Only let us be of good courage. He that endureth to the end shall find salvation. "And fear not their fear, neither be troubled." Again St. Peter applies the promises of the ancient Scriptures. In the days of Isaiah all Judah was in terror, king and people alike, before the gathering armies of Syria and Israel. In their dread comes the prophetic message, and says to the confederates, "Gird yourselves, and ye shall be broken in pieces," and to the tiny power of Judah, "Let the Lord of hosts be your fear, and let Him be your dread, and He shall.be for a sanctuary". {Isa_8:12-13} The condition of these Asian converts was one of heaviness through manifold temptations. While the believer lives here he always has his assailants, and in those early days the rulers of the earth were not seldom among the adversaries of the Christians. Hence the Apostles exhortation is most apposite: Fear not their fear-the things which they would dread, and with which they will threaten you. For what are they? They may take away your property. Be not troubled; you would soon have had to leave it. The loss a few years sooner is no terrible affliction. They may drive you from one land to another. To strangers and sojourners what can that signify? If they cast you into prison, the Lord who shut the lions mouths for Daniel is your Lord also; and I, Peter, know how angel-hands have removed chains and opened prison doors. And should they scourge and torture you, do you shrink from thus being made like unto your Master? "Sanctify in your hearts Christ as Lord."
Isaiahs message to disheartened Judah was, "The Lord of hosts, Him shall ye sanctify." On His word shall ye rely, assured that He, the holy God, will fail neither in wisdom nor power. To think otherwise is not to sanctify Him. The Lord knoweth how to deliver out of temptation. St. Peter, who knew Christ as the Son of the living God, applies to the Son the words first spoken of the Father. The Son is one with the Father. Hence he bids the afflicted converts, suffering for righteousness sake, not to be afraid of the worlds terror, but to sanctify Christ in their hearts as Lord. He is the Emmanuel, whom Isaiah was sent to promise. God has dwelt among men, and will be the God and the Deliverer of all His faithful ones. This sense of "God with us" they know, and with the knowledge comes a power not their own, and they fear no more the fear of their adversaries.
It is against foes of another sort that the Christian has now to hold fast his faith, and sanctify Christ as his Lord. There are those who deny Him all that is supernatural, and all that speaks of the Divine in His history; who treat the resurrection and ascension of the Lord as groundless legends, due to the ignorance of His followers; and who leave to the Jesus of the Gospels only the qualities of a better fellow-man. These are the enemies of the cross of Christ.
And of such dangerous teaching it would seem as if St. Peter had been thinking in the words that follow: "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you." The believer rests on Christ in faith. But though in his belief there must be much which he cannot fathom, yet it is a belief for men. His service is a reasonable service. He can point to abundance of evidence as ground for his faith; he believes because he has experienced the power of the Spirit, and fears not to trust the Christ whom he has sanctified in his heart as Lord; he knows in whom he has believed. But beside this, he can study the Old Testament; and there he learns how the coming incarnation dominates every portion of the volume, how from the first redemption through the seed of the woman was made known; and he follows the revelation step by step till in the evangel of Isaiah he has predictions almost as vivid and plain as the narrative of the Gospels. Those four narratives are another warrant for his faith, their wondrous agreement amid multitudinous divergences, divergences so marked that none could have ventured to put them forth as history except while the knowledge of those who had seen the Lord and been witnesses of His actions was available to vouch for and stamp as true these varicolored pictures of the life of Jesus. He has further vouchers in the lives and letters of those who knew and followed the Lord, followed Him, most of them, on the road that led through persecution unto death. And beside all this, there stands and grows the Church built upon this history, strong with the power of this faith and in her holy worship sanctifying Christ as her Lord. These are things to which the Christian appeals. They are not the only reasons for belief, but they are those of which he can make other men cognizant, and to which the world cannot continue always blind; and they have a force against which the gates of hell have not yet been, nor ever will be, able to prevail.
These reasons he gives "with meekness and fear"-with meekness, because in that spirit all the victories of the Lord are to be won; with fear, lest by feeble advocacy the cause of Christ may suffer. And he does not bring words alone with him to the struggle, but the power of a godly life; he is prepared for the conflict by the possession of a good conscience before God and men; he bears in mind the prophetic exhortation, "Be ye clean, ye that bear the vessels of the Lord". {Isa_52:11} That injunction was given to those who were in their day strangers and pilgrims. But with the good conscience, pureness of heart in the service of the Lord, there need be no haste, no flight. The Lord will go before them; the God of Israel will be their rearward. And the good conscience has lost none of its efficacy: "Wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." Of the Christians faith and hope, his revilers know nothing, but his good life and his reasons for it men can see and hear. And these shall gain the victory. But they must go hand in hand. The deeds must bear out the words. When he testifies that his hope is placed where neither persecutions nor revilings avail against it, his life must show him fearless of what the world can do. His position toward it must be that which St. Peter himself took: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye". {Act_4:19} Men may marvel at what they see in him, but they will take knowledge that he has been with Jesus. He is created, new-created, in Christ Jesus unto good works. {Eph_2:10} His revilers use him despitefully; but, according to Christs lesson, he prays for them, and their shafts glance pointless off. Well does St. Paul close his catalogue of the Christian armor "with all prayer and supplication, praying at all seasons in the Spirit". {Eph_6:18} Thus does the believer wield his weapons effectually. His revilers have no reason for their words; he is careful that they shall have none. As with Peter and John the council could say nothing against their good deed and let them go, finding nothing how they might punish them, so shall it be with others of the faithful; and, for very shame at the futility of their accusations and assaults, the revilers shall be put to silence.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson1891 · Public DomainOn vv8, 9, 10, 128–12. Be pitiful. Towards all the afflicted. Be courteous.…
8–12. Be pitiful. Towards all the afflicted. Be courteous. Humble minded. See Revision. Not haughty.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary1892 · Public DomainOn v81Pe_3:8. Of one mind.—One aim and purpose. This is…
CRITICAL AND EXEGETICAL NOTES
1Pe_3:8. Of one mind.—One aim and purpose. This is possible when all seek the honour of Christ; impossible when each seeks his own honour. Love as brethren.—Or “loving the brethren.” Pitiful—Towards each other’s frailties. “Good-hearted,” “sweet-spirited.” Courteous.—Having a considerate tone on all your intercourse. Recognising the spiritual equality which underlies all distinctions of rich and poor, master and servant. The Christian gentleman is gentle with every one.
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1Pe_3:9. Should inherit.—“In order that ye might. “Because we are ourselves so blessed we may well become agents in imparting blessing.
1Pe_3:11. Eschew.—Put away as offensive to him (see Psa_34:12-16.). Ensue.—A word not now used in this form. We now use “pursue.”
1Pe_3:13. Followers.—Imitators. Batter MSS. give “be zealous for.”
MAIN HOMILETICS OF THE PARAGRAPH.—1Pe_3:8-13
Christ-like-mindedness.—If such a term can be permitted, it may be regarded as the key-word of this paragraph. St. Peter would have those who live and worship together in the name of Christ, unanimous. The Greek word does not occur elsewhere in the New Testament, but the duty is often enjoined (Rom_12:16; 2Co_13:11; Php_2:2). It involves an agreement, not only in doctrine but also in practical aims. “Oneness of mind,” what is meant by it? How can we promote it?
1. By having compassion one of another, or sympathising in one another’s weal or woe, weeping with those who weep, and rejoicing with those who rejoice.
2. By loving one another, as brethren in Christ, truly and fervently.
3. By being pitiful, literally of strong bowels, like our Father in heaven, whose bowels yearn with tenderness towards His children, erring and wayward though they are.
4. By being courteous, humble-minded towards every one, and kind in thought and deed. This courteousness implies a sweet and gentle disposition, which displays itself in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life” (T.S.). Where this lowliness of mind exists, there will be found unanimity ὁμόφρονες, sympathy συμπαθεῖς, love, erga sanctos, φιλάδελφοι, compassion, erga afflictos, εὔσπλαγχοι. The teaching of this paragraph may be presented in three closely related divisions.
I. Like-mindedness is a state of thought and feeling.—It must be a feature of the Christian life, or it never can find expression in the Christian conduct or in the Christian relations. The associations of the Christian are no mere arrangement of things upon intellectual decisions, or resolves of will. They are shaped and toned by what he is in spirit and character. So the culture of himself and the mastery of life are closely connected. Power in life follows power gained over self. The features of character which make this like-mindedness easy are sometimes merely parts of the natural disposition. Some people seem to be born amiable, and so are easy to live with. But perhaps for most people the conditions of like-mindedness are things to win. Not that they ever can be won by forcing the conduct into any particular moulds. They can only be won by tempering the heart and the thought and the feeling to a particular frame—the Christ-like frame. And that can only be done by the soul’s keeping in constant and sensitive relations with the living Christ Himself, and so changing into His image. They can be like-minded with their fellow-Christians who can say, “We have the mind of Christ.”
II. Like-mindedness works out into practical expression.—How it does in the Church relations, and the social relations, may be illustrated by its working in the family relations. Let husband and wife be of one mind, and all the things of everyday life in the home are smoothed, and shaped, and ordered; difficulties are mastered; differing tempers are harmonised; and each member is helped to forget his own things for the sake of the things of others. In the Church let there but be like-mindedness in the supreme desire for the glory of Christ, and the practical relations will surely be rightly toned, and the difficulties, that must arise in all frail human fellowships, will be easily over-mastered. The quotation in the paragraph illustrates how practical are the ways of the right-minded, Christ-minded man.
III. Like-mindedness, working out thus practically, gives a man the very best security in life.—For nobody wants to hurt the really good, kind man, who is always ready to serve others, and does it evidently in the inspiration of that highest of all persuasions, the constraining love of Christ. To injure such a good, kind, Christly man is to injure ourselves. To kill him is to deprive ourselves and others of his sweet ministry of blessing. Who would ever think of such a thing as injuring Elizabeth Fry or Florence Nightingale? “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” (Pro_16:7). And the security is also guaranteed by Him whom the right-minded man serves. He is God’s servant, and God takes care of His servants.
SUGGESTIVE NOTES AND SERMON SKETCHES
1Pe_3:8.—The True Gentleman.—“Be courteous.” It is almost a definition of a gentleman to say that he is one who never inflicts pain. He carefully avoids whatever may cause a jar or a jolt in the mind of those with whom he is cast—all clashing of opinion or collision of feeling, all restraint or suspicion or gloom or resentment; his great concern being to make every one at ease and at home. He has his eyes on all his company; he is tender toward the bashful, gentle toward the distant, and merciful toward the absurd. He can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours when he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort; he has no care for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantages, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From long-sighted prudence, he observes the maxim of the ancient sage, “that we should ever conduct ourselves toward our enemy as if he were one day to be our friend.” He has too much good sense to be affronted at insults. He is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing and resigned on philosophic principles; he submits to pain because it is inevitable, to bereavement because it is irreparable, and to death because it is his destiny.—Cardinal Newman.
Courteousness.—This courteousness implies a sweet and gentle disposition, which displays itself, not in outward acts and formal manners, such as the fashionable world calls courteousness—the politeness and civility that courtiers practise—but in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life. The courteous man is affable, friendly minded, always trying to please others; and such a man will attract even those who are otherwise, as sweet music attracts the ear, or lovely flowers the eye. Courteousness is a magnet which draws all men to itself, and binds them together like a threefold cord. Some men possess it naturally, or by their training and education, whilst others are rough and uncouth in manner, and it is difficult for them to speak in gentle tones. But Christianity can polish the most unshapely diamond, and it almost invariably makes even the country peasant a true gentleman, however lowly his position, or however poor his garb.—Thornley Smith.
1Pe_3:10-11. The Way to Secure Good Days. It is, on the whole, a healthy characteristic of our times, that men are asking what practical power Christianity can exert on human lives, and on Society. The religion of Jesus Christ is being judged by what it can do. But Holy Scripture throughout is mainly concerned with character and conduct. The examples of good men set before us in Scripture are not examples of men of excellent sentiments or opinions merely; they are examples of practically good men. The prophets are ever calling men back to God, and to practical goodness. Our Lord was the most practical of preachers, and even poured scorn on profession that had no fitting accompaniment in character and conduct. Apostles are never unmindful of the practical applications of the truths they proclaim. Religion that is unpractical has no sort of commendation in God’s Word. The spirit of the older age associated long and healthy life with moral goodness, and even regarded it as the Divine reward of such goodness. The apostles do not try to take the details of conduct into their control. They implant principles, and they present models and ideals, leaving these to exert their own influence. The text is a characteristic apostolic counsel, though the form of it is taken from one of the earlier psalms. It brings before us a reasonable desire, and reminds us how that desire may be attained.
I. A reasonable desire.—“He that will love life, and see good days.” The love of life and desire to prolonged are quite natural. Life is God’s best gift to us, and it ought to be counted as our chief treasure. The love of life is the basis of Society; the secret of man’s right relations with his brother. For his jealousy in guarding the treasure of his own life makes him careful to preserve the treasure of life for his brother. It may be thought that the supreme interest which the Christian has in the life to come ought to make him indifferent to the continuance of the life that is. But that notion belongs to extravagant sentiment, and has no countenance in Bible teachings. Every one of us ought to try to live here on earth, keeping up our loving service to our Divine Lord, just as long as ever we can. And the restfulness and peace which piety brings ought to be important aids towards the prolongation of life. But St. Peter uses another expression for the befitting Christian desire. A man should hope for good days; days filled up with goodness, in the sense of good doings, and consequent good enjoyings.
II. This reasonable desire attained.—The apostle lays down three conditions, and they are all thoroughly practical: all proved to be essential, as he declares them to be, by the experience of earnest men through all the ages.
1. He who would have good days will have to rule his speech. And his chief work will be restraining, holding back, keeping silence. Readiness to talk is the constant temptation. The most difficult of virtues, for most men, is “not answering again.” If we would see how this ruling of our speech stands related to “seeing good days,” let us think how many of the misunderstandings, and separations, and troubles, and wrongs of our lives have come out of hasty, unwise, unkind, impure speeches. Let us think how often we have spoiled the happiness of others, and broken up our own peace, by the utterance of foolish and unworthy words.
2. He who would have good days will have to order his conduct. That involves work of two kinds, each closely related to the other. As soon as we take our life into our hands, and resolve to got it into fair and good shape, we find there is much to get away, to cut off, to pluck out, to put from us. The attaining of good ever goes along with the clearing out of evil. And this makes the moral conflict of our lives. But the putting away of evil must be accompanied with strong feelings of repulsion towards it. The good man finds sin unpleasant in his mouth, and would fain be quit of it. He eschews evil. But our Lord taught that the house was in peril if the evil spirit were only driven out, and the house left “empty, swept, and garnished.” We must be doing good, seeking good, filling up our lives with good; filling them so full that evil cannot even squeeze in edgeways. Activity in goodness is our safeguard.
3. He who would have good days will have to tone his relationships. By peace we must understand peaceableness, the spirit of the peace-maker; gentle, considerate, charitable. The Christ-tone should be on all our intercourse, and on all our relations. And that Tightness, that gentleness, that graciousness, will mightily help to prolong our life, and bring round to us, over and over again, good days.
1Pe_3:13. The Safety of the Good.—The Jews of the Dispersion found it very difficult to live Christian lives in the midst of heathen associations. Silvanus had come to St. Peter bringing tidings of exposure to a fiery trial of persecution. They were accused of being evil-doers, preaching revolutionary doctrines. The very name of, “Christian” exposed them to odium and outrage. St. Peter felt that he could not withhold his words of comfort and counsel from those who were thus suffering. After cheering them, by reminding them of their noble standing and high privilege in Christ Jesus, he tells them that their daily lives, in all their relationships, whether as slaves under masters or as citizens under rulers, should be such as to refute all slanders. “In all their sufferings they should follow in the footsteps of the patience and meekness of Christ,” their very submission and gentleness disarming all opposition. For all this there were the broad rules of holy living, such as Christ had taught; and those who lived according to these rules may surely trust in God’s protection. They know how to defend themselves, but their best defence will be the silent witness of their lives.
I. Who may be called a “follower of the good”? What St. Peter understood by “the good” is indicated in 1Pe_3:10-11. The good is always close kin with the “kind.” It means the gracious and kindly deed, and the love of peace. The follower of the good is—
1. One who can discern the good. When a man is “born again,” regenerate in the power of the Holy Ghost, one of the best signs of the change, and one of the best expressions of the new life, is quick discernment of anything and everything that is good. It is as if the magnet were charged with the Divine loadstone of Him who is good, and consequently found out, and drew to itself, the iron of goodness everywhere. We must have lost our proper sensitiveness as Christians if we find ourselves uncertain whether things offered to our thought, or to our enjoyment, are good or evil. We should discern the good.
2. One who chooses the good. The will and the effect must follow on the sensibility and the discernment. The Latin motto is, “I approve the better course, but I follow the worse.” But that is the un-Christian example. If we know good, we must do the good we know. If we see the good, we must follow it wheresoever it may lead. The Divine regeneration strengthens the will for the choosing and steadily working out of the good.
3. One who recognises the activity of good. The righteous are those who have goodness enough in themselves to oppose evil, and try to make other people good, and so win God His triumph. Passive goodness is but a poor, frail, sickly thing, if indeed there is such a thing. You must be good, in order that you may do good. The term “followers” implies “zealous for.” Every Christly person should be a “zealot” for the good. Goodness a holy passion with him; he living to get it enthroned everywhere.
II. How may harm come to the followers of the good?—“Through much tribulation we must enter the kingdom.” St. Peter had chiefly in mind outward and temporal troubles, the spoiling of the Christian’s goods, the slander heaped on the Christian’s name, the peril of the Christian’s life. Men could harm the Christian’s body; they could hinder the Christian’s work; they could damage the Christian’s reputation. But all these are external to the man, they do not harm the man. Stone walls cannot imprison souls and keep them from their communion with God. Persecutions do not destroy faith. Martyrdom cannot touch the eternal life in Christ Jesus. Though we are not exposed to the perils of the early Christians, none of us fail to need St. Peter’s encouragement.
1. Some harm will come from the relics of personal frailty. There are bodily tendencies, inclinations, and passions, ever ready to do us harm.
2. The earnest Christian must take his share of the common evils that belong to human circumstances.
3. He must even take into account the harm that the foes of goodness may devise against him. These take varying shape for each age. Let men speak evil of us; let men set snares for our feet; let men persecute us according to the fashion of their times; it really does not much matter. Plato, being told that he had many enemies who spoke ill of him, replied, “It is no matter; I will live so that none shall believe them.” Goodness is an ever-triumphing power over all harm. Goodness can disarm persecutors. Goodness can shield from persecutors. Goodness outlasts the persecutors. Goodness can even get itself better through the persecutions.
The Safe Conduct.—Detail as to Christian conduct forms a feature in the epistles which renders them exceedingly valuable to the Church. They contain specific directions for particular circumstances, and encouragement for moments of trial. St. Peter, in this chapter, deals with the duties imposed by marriage, and also with those inspired by Christian fellowship. He instructs us as to our conduct before the world. Moral courage is an essential element in that conduct (1Pe_3:14-15). The hallowed presence of God in thought strengthens the Christian in every good purpose. We are strong to resist temptation, to bear trial, and to confront our adversari’s, when God is enthroned in our affection.
I. To follow that which is good is to excite opposition.—“And who is he that will harm you?” Our persons, our characters, our families, and our worldly affairs, will be attacked. The lion is quiet enough in his den until he hears the footstep of the hunter. It is the tread of virtue in your life that rouses the anger of your enemy. Calmly reflect on the fact that what we must expect from a sinful world is opposition. If this fact is not borne in mind, especially by young Christians, a bitter disappointment will be experienced. The young heart, which has been born again, finds the world all changed. There is a frown where used to be a smile, a repulse where used to be a welcome, and a sharp cut where used to be a healing balm. That tender heart overlooks the fact that the change has taken place in itself, and not in the ungodly surroundings. If we change our front, how can we expect our old companions in sin to countenance us? Think of the accusations we bring against them. We tell them, by our conduct, that they are offenders against man and God, and that they deserve eternal wrath. Is it a wonder, therefore, that their anger should be kindled against us? When the commandment entered, sin revived, and St. Paul experienced a mortal struggle. We have felt the same. If the light of truth encountered such bitter opposition in our own heart, how much more so in the wide world? The Christian character is itself in active opposition to sin. There is a wide difference between the two opposites—the believer carries on a war with the enemy of the unbeliever for his own benefit, but the unbeliever wars against the friend of the believer to his intended hurt. We say intended hurt, because it is impossible to damage light. You may exclude it, but harm it you cannot. Truth, honesty, kindness, love, self-sacrifice, and the fear of God, no one can tarnish. Therefore, let not the good which is in us suffer on account of crooked following, but let our course be straight and thorough, that our very presence may excite the envy, malice, hatred, and destructiveness of the evil heart.
II. To follow that which is good is to cultivate the noblest virtues.—St Peter in the second epistle, says, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord, according as His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him who hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption which is in the world through lust” (1Pe_1:2-4). “Partakers of the Divine nature,” is an expression akin to that used by the apostle St. John: “Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” The “new creature in Christ Jesus,” of St. Paul, and “of His own will begat He us with the word of truth,” spoken by St. James, echo the Master’s teaching to Nicodemus concerning the new birth: “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God.” If such a tree be planted in the human heart, the result cannot otherwise be than the fruit of the Spirit—“love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” The tendrils of the Divine life in man stretch onward in the path of the goodness of God. The safety of the Christian character consists as much in the course it follows as in the overruling hand of God. That course is one of expansion of thought, communion with God, goodwill towards men, and a supreme effort to benefit all mankind by the dissemination of Divine truth. There is but one path to growth and strength before the new-born child. The germs of thought, of emotion, of moral obligation, and of life generally, will only thrive in the good soil adapted to their growth. Give the child wholesome food, fresh air, education, exercise, and exemplary society, and the attributes of manhood will develop and advance towards their final stages. The new man, created in Christ Jesus, in like manner, by following that which is good advances towards the enlargement of its capacities and the perfection of its being. The one path to eternal life yields the fruit of holiness, and imparts the strength necessary to pass over the ground. Therefore we advance in our faith from the bare fact that man cannot harm us, to the second great truth—viz., that the course of virtue affords nourishment for the spiritual man. By doing the right we gain strength, and become more valiant. Prayer to God, justice and mercy to man, and the general conformity to the will of the good God which the gospel prescribes, enlarge our capacity of resistance to evil. To follow that which is good is to “Be strong in the Lord, and in the power of His might.”
III. To follow that which is good ensures the Divine approval.—“If God be for us, who can be against us?” The history of the Church shows that “The chariot of God’s providence runneth not on broken wheels,” as the immortal Rutherford used to say. “Every movement is sure, and every turn of the wheel of Providence secures the good of the Christian. If God smiles upon us, what matters it who may frown?”
“Do right. And thou hast nought to fear;
Right hath a power to make thee strong:
The night is dark, but light is near;
The grief is short, the joy is long.”
The power of right no one can describe. Government, the universe, yea, the throne of God, rests upon it. It has never yet suffered defeat. Sometimes its vindication has tarried long, but not for ever. Clouds cannot impede the course of the sun, although they may hide it from our view. So the chariot of justice cannot be delayed by wicked men. The power of goodness, we would almost say, is still greater. Every thought, word, and deed, which is prompted by eternal love, must travel on to its goal. There is a charm as well as power in doing good. You remember the line of Goldsmith—
“And learn the luxury of doing good.”
It must be done without pomp or desire of glory, as Pope puts it:—
“Do good by stealth, and blush to find it fame.”
Furthermore, there is a sense of safety in doing good. We are never stronger than when we are conscious of following God as dear children in the matter of walking in love. Fountain has given us two beautiful lines on this.—
“Happy were men if they but understood
There is no safety but in doing good.”
There is One who was called “Good Master.” He is the Fountain of Good, the Inspirer of Good, and the Giver of Good. He only can make us good. Unless we are made good we cannot seek it. The great secret of following in a good course is the good heart which the blessed Saviour gives. In the path of virtue, truth, and mercy, there is “a good hope through grace.” The greater brightness is at the farther end of the good way. Although there is a dark valley to cross, yet we shall fear no evil, for the Good Shepherd will be with us, to safely conduct us into His eternal fold.—Weekly Pulpit.
Be Zealous.—The better MSS. give the word (zelôtai) which is commonly rendered “zealous for,” as in Act_21:20; Act_22:3. As a word in frequent use among devout Jews (as, e.g., in the name of the apostle Simon Zelotes), it has a special force as addressed to the Church of the Circumcision. “Be zealous,” he seems to say to them, “not as Pharisees and scribes are zealous, as you yourselves were wont to be, for the Law as a moral and ceremonial code, but for that which is absolutely good.”—Dean Plumptre.
ILLUSTRATIONS TO CHAPTER 3
1Pe_3:8. Courtesy.—The Queen, accompanied by Lady Agnes Duff, was once visiting the fine falls of Corriemulzie. In crossing the high road, which runs between the cottage grounds and the site of the Falls, the party met a drove of cattle coming from the Castleton market. The drover, a fine-looking man from Atholl, addressing Lady Agnes, said, “Please, can you tell me if the Queen is forward to-night?” Her Majesty overheard the question, turned round, and bestowed on the stalwart Highlander a most gracious bow and smile. Sir George Grey then fell back, and told him that it was the Queen who thus bowed to him.
Civility.—When old Zachariah Fox, the great merchant of Liverpool, was asked by what means he had contrived to realise so large a fortune as he possessed, his reply was, “Friend, by one article alone, in which thou mayest deal too if thou pleasest—civility.”
Triumphing over Calumniators.—“If any one speaks ill of thee,” said Epictetus, “consider whether he has truth on his side; and if so, reform thyself, that his censures may not affect thee.” When Anaximander was told that the very boys laughed at his singing, “Ay,” said he, “then I must learn to sing better.” Plato, being told that he had many enemies who spoke ill of him, “It is no matter,” said he; “I will live so that none shall believe them.” Hearing at another time that an intimate friend of his had spoken detractingly of him, “I am sure he would not do it,” said he, “if he had not some reason for it.” This is the surest as well as the noblest way of drawing the sting out of a reproach, and the true method of preparing a man for that great and only relief against the pains of calumny—a good conscience.
Suffering with Christ,—
Wouldst thou inherit life with Christ on high?
Then count the cost, and know
That here on earth below
Thou needs must suffer with thy Lord, and die.
We reach that gain to which all else is loss But through the cross.
Oh I think what sorrows Christ Himself has known;
The scorn and anguish sore,
The bitter death He bore,
Ere He ascended to His heavenly throne;
And deemest thou thou canst with right complain,
Whate’er thy pain?
Not e’en the sharpest sorrows we can feel,
Nor keenest-pangs, we dare
With that great bliss compare,
When God His glory shall in us reveal;
That shall endure when our brief woes are o’er
For evermore! Simon Dach, 1640.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey1900 · Public DomainOn v88. “But finally, all be like minded.”... When God…
ARGUMENT 14
THE MIND OF CHRIST
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8. “But finally, all be like minded.”... When God created Adam He gave him His own mind. When he yielded to Satan he forfeited God’s mind and received that of the devil, i.e., the carnal mind. “Enmity against God.” The sinner has but one mind, and that is Satan’s. The sanctified have but one mind, i.e., the mind of Christ. The unsanctified are James’ “double minded” people, whom he exhorts to get rid of their double mindedness by purifying their hearts (Jas 4:8). Hence there is but one way to obey our Lord’s commandment that all Christians shall be like minded, and that is for all to get rid of the carnal mind and possess only the mind of Christ. In regeneration the mind of Christ is imparted; meanwhile the carnal mind is conquered and grace given to keep it in subjection so it may not break out in actual transgression. In sanctification the carnal mind is utterly destroyed (Rom 6:6), leaving the mind of Christ to reign without a rival.
9. When you have the mind of Christ to the exclusion of the carnal mind, you are gloriously saved from retaliatory predilections and flooded with benedictions for all.
10, 11. These verses are replete with beautiful, amiable commandments, despised by the wicked, kept with difficulty by the unsanctified Christians, but the literal delight of God’s holy people.
12. “The eyes of the Lord are upon the righteous, and His ears are open to their cry, but the face of the Lord is against them that do evil.” The verification of this wonderful verse constitutes the eventful history of all ages contrastively exhibitory of God’s righteous administration over saints and sinners. Soon after the launching of Methodism, A.D. 1739, a popular sensation to see and hear the Methodists, about whom all had heard so many paradoxical reports, swept England like a tornado, thrilling the rabble with curiosity. One bright day Archibald Vickars, a very humble lay preacher of John Wesley, walks into Selma, an old English rural town of five thousand inhabitants, takes his stand on the milestone in the center of the city and sings the grand old Methodist songs till, attracted by his stentorian voice, a great crowd, gaping with curiosity, look him in the face. Then he proceeds to preach the Gospel with the Holy Ghost sent down from heaven. John Hancock, Esquire, the great man of the city officially and influentially, gets awfully mad, rushes into the crowd, orders him to hush, repeats the unheeded order, then laying hands on him violently pulls the preacher down from the mile-post, beating him with his club. Of course the man of God journeys on to another field of labor. At the same hour Mother Halam, who had lived more than ninety years, now at the point of death, sends a messenger calling Esquire Hancock to her bedside; lifting up her feeble voice she says, “They tell me you pulled the Methodist preacher down from the milepost.” “I did, and beat him, and if he comes again I will give him worse.” She looks him in the face with her dying eyes, meanwhile, responsive to the spirit of prophecy coming on her, she says, “Yes, and God will pull you down.” Her spirit flew to the bosom of God. Though the magistrate was the great man of the community, prosperous in wealth, office and influence, his money took wings and flew away; his influence dying a natural death, of course they took his office from him. Years roll away, the decrepitude of age finds him a miserable vagabond, begging from door to door, eating out of slop buckets about kitchens, clothing himself with thrown away rags, and lodging in stables. One morning he is found dead in a cow stall. While they carry him on a rattling bier to a pauper’s grave passing by the milestone the remark is heard, “This man’s trouble and downfall began when he pulled the Methodist down from the milestone.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant1903 · Public DomainOn v10Division 4. (1Pe 3:10-22; 1Pe 4:1-6.)
Division 4. (1Pe 3:10-22; 1Pe 4:1-6.)
The world-trial, and the trial in the world.
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We come now to relationship to the scene around, a world which is against God, therefore against us, and which is going on to judgment at His hands. God reigns of necessity, for no opposition can displace Him; and the righteous, as those in harmony with the government of God, have the happiness of this. Yet, spite of all, the Lord’s words remain: "In the world ye shall have tribulation." That is fully realized here: the very character which is acceptable to God, and bringing blessing from His hand, nevertheless being that which may, and naturally will, bring in the trial. Faith is continually needed for the realization that, after all, God reigns, and that nothing escapes from His control. The very need of patience, as another apostle has told us, is that which works in us a spirit of quiet subjection to Another’s will, and which leads into the experience of how good is that will. And thus, instead of despair in looking around upon a scene of conflict and evil, it works in us hope.
1. We have here, first, the fact that under such a government as that of God righteousness must of necessity be a requisite for blessing. If we love life and would see good days, then we must refrain the tongue from evil, and the lips, that they speak no guile; we must turn from evil, and do good; seeking peace with all, as followers of the Prince of Peace; for "the eyes of the Lord are upon the righteous, and His ears open continually to their prayers; but the face of the Lord is against them that do evil." We are never, therefore, to pursue a policy of adaptation to our surroundings. We are never forced to yield because of the dominance of evil. "Who shall harm you," he asks, "if ye have become zealous of that which is good?" But at once this seems to be contrary to the fact, not, of course, of God governing, but of the world being what it is. The world may indeed accept much of what is good because of the consequences of it. Men would sooner be served by those who would conscientiously serve them than by such as would serve themselves at their expense;* but then, on the other hand, if they are going to be consistently righteous all the way through, when this righteousness may cause the interests of an employer, for instance, to suffer, this, it is plain, will not be so acceptable; and thus, we must be prepared, after all, to suffer for righteousness’ sake. The apostle looks this full in the face. He asks, as it were: is this, then, in reality an exception to the rule that none shall harm those earnestly seeking good? He answers, no, it is no exception. It is in reality only blessing. "If ye suffer for righteousness’ sake, blessed are ye." There may be, of course, the sacrifice of that which, after all, is not our portion, but only, in that way, an increase, in fact, of that which is our portion. Thus there is no loss, there is gain. We lose the temporal to gain the eternal; with the continual ministry of God also to us, and His care over us all the way through, so that we need not fear the fear of other men, nor be troubled about results as they are. We have only in our hearts to sanctify the Lord whom we serve -to take care that His name and His service are not dishonored in us; and thus we shall be sustained by that strong hand which already rules upon the Father’s throne: for God has "translated us into the kingdom of the Son of His love." Here we have a hope which brightens everything, a hope that can give account of itself, a hope that we can cheerfully give account of to others, and yet in the spirit of meekness and fear as always; of course, a fear not of men, but of God; walking under the control of this, having a good conscience. The very thing for which they revile us as evil-doers shall testify in their own consciences in spite of all, and put to silence the revilers.
{*Thus it is said of our Lord that He "increased . . . in favor with God and man," and of the early Christians that they were "praising God and having favor with all the people." So in the Old Testament, we are told if a man’s ways please the Lord He maketh even his enemies to be at peace with him. The preferment of Joseph and Daniel shows how acceptable the people of God are to the extent that they do not run counter to the will of man; and the persecution of both indicates the inevitable suffering for righteousness’ sake. One day, even on earth, it will be true without qualification that righteousness only brings a reward. -S.R.
2. This, then, is the world through which we pass It is the world of the Cross; and by this we are crucified to it, and it to us. We must make up our minds, then, to suffer whatever God may please to permit, only to take care that it is suffering for well-doing, and not for evil-doing. The suffering for evil, as far as we are concerned, has been taken for us by Another, as the apostle reminds us. He has suffered for sins, the load which we laid upon Him, and from which we must now ourselves walk free. For us, as God would have it, there is to be no suffering for sins any more; which yet, in the government of God upon earth, may be, and will be, if we are not walking according to God; but what shame and dishonor to Him who has delivered us, and given us another character, as those washed in His blood and renewed by His Spirit!
There follows here a passage which has been the subject of much controversy, and which we must therefore consider the more carefully. It has been thought by many (and perhaps this is increasingly the view taken in the present day) that it speaks of a salvation-work going on among the dead as well as among the living, which Christ began Himself by preaching in Hades to the spirits there. Nor need it be denied that there are expressions which, at least at first sight, seem to favor this. We are assured, nevertheless, that it is only a doctrine caught at which prevents any one from seeing what it so plainly says; and as this is now, to a large mass of Christians, the removal of a difficulty instead of the creation of one, we can well understand the keenness with which such a meaning is contended for. "Being put to death in the flesh, but quickened in Spirit," -in His human spirit, as they infer, -in this spirit (disembodied) He went and preached to spirits in prison, disembodied also. These, too, we are to notice, are a special class, suggesting and meeting a great difficulty. In the judgment of the flood in Noah’s days, the whole population of the earth, except eight persons, were at once swept away in what might seem to be hopeless condemnation. How good, it is urged, to have a ray of light thrown upon this by such a text as the present: these hapless ones given to us as an express example of God’s care for those dying without salvation, and yet, it might be, susceptible of it! May we not accept this as being help provided for us by God Himself with regard to that which must be felt by every one as a mystery of His ways? What is to become of the masses who have never heard the gospel? Are they to be all looked upon as involved in a common ruin, even although Christ died for sinners, and there is in His death the amplest provision made for all the world?
We must treat, therefore, this question seriously, as it deserves; but it is plain that there is danger of seizing upon a false hope just in proportion to its very attractiveness. Moreover, a hope of this kind may be practically more hurtful than the gloomiest view of that which (unless the text before us shall speak plainly about it) has certainly been left in obscurity. In a world like this, where, confessedly, men are not ready to accept that which God has at such a cost provided for them, and which is in itself so infinite a blessing, it may be dangerous enough to give men a hope -if it be not well justified -of an "accepted time" which is not the present time, and in which too, one would say, those to whom the gospel would then be preached would have much more favorable circumstances for hearing it, a much more decisive call for its acceptance, than anything which could be given here. In this case, one must say that "the day of salvation," for the mass, is really not the present time at all, as Scripture declares it to be, but the time when, life here ended, all the seductions of the world and sense ended forever, the blessing would have nothing to counterbalance it in the thoughts of those already shut up, as here expressed, "in prison," looking for final judgment only. It will be said, of course, that it is only of those who have not had the gospel preached to them in this life that hope is given; but what, in fact, are we to understand by this? Where are we to draw the line between those who have really heard and those that have not heard the gospel? How many, even in the present day, have but distortions of the gospel preached to them instead of the reality? How many are hindered by the circumstances in which they are from any serious consideration of the gospel when it is preached? How many ears are practically stopped by that of which the apostle could speak as "the ignorance of unbelief"? If all are to be put in any wise upon an equal footing in this respect, who is there that at the present time could be considered as just upon an equal footing with those to whom the gospel, as it is claimed, will come with all the brightness of a light from heaven, cast, as it were, into the very darkness of the antechamber of hell? How simple for souls to say, We, at least, have never been given such a chance as this, and to encourage themselves with an expectation of more favorable circumstances, in which they, too, may be led to receive a gospel which will then have no drawback or abatement of it whatever.
Thus, surely, we are bound by our very love to souls to examine seriously what such a text as this may afford us in the way of hope such as is claimed for it. We are not, indeed, on that account to refuse it if it be of God; but we are surely to beware of the natural readiness to accept that which gives the cheeriest view of life that can be, and brings its cheer even from the dark prison of the dead itself. Let us look, then, at what we have here, word for word, as the pen of inspiration puts it before us.
"Christ," it is said, "once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in flesh, but quickened by (or in) Spirit." There is no preposition in either case, but we have to supply it. It is urged, and it would seem rightly, that the dative case here, in which we find both "flesh" and "Spirit," has, in fact, the force of an adverb: so that we might put it -however bad the English -as "flesh-wise" and "Spirit-wise." Christ was put to death flesh-wise; that is, as regards the flesh. Death, in fact, could only affect that; it had no further power over Him, who, when He died, died with the blessed assurance for us, "It is finished," as He committed His spirit to the Father.
There is no difficulty so far; but, "quickened Spirit-wise:" what shall we say of that? In the first place, what does "quickened" mean in itself? It should be plain that it is in sharpest contrast with being put to death, and that it means, in opposition to it, "being brought to life." It cannot have the force of "preserved alive," as some would make it: the word is never used in such a sense. But then it is the One who was put to death who was made alive, and, one would say, could only be "made alive" in regard to that as to which death had come in. Thus, if He was put to death in flesh, He must be quickened as regards that which suffered death. If it were in His flesh He was put to death, His flesh must be quickened. In that case there can be no question that it is resurrection that is spoken of here. It is not in this case the intermediate state state, but the resurrection.
But how are we to understand, then, "Spirit-wise"? Is it His own personal spirit that is implied? or is it, on the other hand, the Spirit of God, the Holy Spirit? It is plain that the Spirit of God is put commonly in contrast, with the flesh, and it should be plain that the Spirit here is not Christ’s human spirit which could not be in accordance with Scripture, spoken of as quickening the body. It is not by the human spirit that the body is raised. By some, the Spirit is interpreted as meaning here His deity, in contrast with His humanity; but there is no instance in Scripture, that one can find, of Christ’s deity being called His spirit. The Spirit of Christ, as we have it in the second epistle, as found in the prophets, is the Holy Spirit, not the divine Person of Christ. It is the same, of course, in the eighth of Romans, where the apostle declares that "if any man have not the Spirit of Christ, he is none of His." We have, also, in the first chapter of Romans, what might seem to be a similar antithesis, where it is said that the Son of God is come of David’s seed "according to flesh," but "marked out the Son of God in power according to the Spirit of holiness, by resurrection of the dead." "According to flesh" and "according to Spirit" are here in clear contrast, and the Spirit is, without controversy, the Spirit of God, and not the deity of Christ. Here, too, the expression is used in connection with resurrection, although it is true that the resurrection of the dead does not speak simply of His own resurrection, but would include, according to the plain force of the words, the resurrection, for instance, of Lazarus, which certainly marked Him out as "Son of God in power," and was declared by Himself to do so. This does not exclude His own resurrection, however; which, in fact, was that which most fully marked Him out in this way, as is plain. We have, therefore, on the whole, in this passage in Romans, that which may throw light upon what is before us here in Peter. The One who has come as David’s Seed according to flesh is clearly spoken of in such terms as Israel’s Messiah, and in connection therefore with Jewish promises. The apostle, speaking for us as Christians, says in this way, in the fifth chapter of the second of Corinthians, that "if we have known Christ according to the flesh, yet now we know Him thus no more." Christ in resurrection begins for us, as is plain, that new creation to which we in Him belong; and thus we can see here, where the apostle is writing to the Jewish saints of the dispersion, that Christ was put to death in the flesh, the end of Jewish hopes naturally for those who had thus rejected their Messiah. These are, as the apostle has said in the opening of his epistle, only "begotten again unto a living hope by the resurrection of Jesus Christ from among the dead." The words, therefore, would have a special force here if "quickened Spirit-wise" speaks, in fact, of resurrection. In this way, "Spirit-wise" would be equivalent to "quickened by the Spirit." "In Spirit" would have no force at all; nor, as to the Lord’s human spirit, could "quickened" in the sense of "made alive" apply at all.
So far, then, we have nothing that would naturally lead us to think here of the Lord as in the intermediate state in Hades. Had this stood alone, it seems most certain that no one would have dreamt of applying the words to this; but we have now what is evidently a supplementary statement: "In which, also, He went and preached to the spirits in prison." That "also" shows plainly the supplementary, or parenthetical, character of the statement; and if it be not the Lord’s human spirit which is spoken of in what immediately precedes, then, of necessity, it is not His human spirit here. Thus we have no option, as it would seem, but to refer it to the Spirit of God. The statement then will be that "by the Spirit He went and preached to the spirits in prison," and this is not in any wise in direct connection with His quickening by the Spirit. It by no means necessarily follows this: it may equally precede it.
But "He went and preached to the spirits in prison." This is dwelt upon to show that it was an actual journey, as it were, made by the spirit, the human spirit of Christ. We have already seen that it cannot be this human spirit, unless His human spirit could have died. There could be no quickening apart from this; but it is well known that we have a similar phraseology in the second chapter of Ephesians, where the apostle speaks of Christ having slain the enmity by His cross, and then coming and preaching the glad tidings to those afar off and to those nigh, that is, to Gentiles and Jews alike. Here there can be really no question of a journey of the man Christ Jesus, and it is surely by the Spirit that this preaching took place: the apostles and other ministers of the gospel being the instrument of it, as Mark represents them going forth and preaching everywhere, "the Lord working with them, and confirming the word with signs following." The coming and preaching in this case speaks evidently of the heart in the message. The Spirit comes, and in Him Christ comes. The Spirit comes as the direct fruit of His work, and to make it good in the souls of men. Thus the divine heart is emphasized by the expression "He came and preached." In that sense He is never absent now, but His words are fulfilled: Lo, I am with you always, even to the end of the age;" but we do not apprehend any personal human presence in this. The same urgency may surely, therefore, be intended here when we find that "He went and preached to the spirits in prison."
But does it not say, at least, that it was to those already spirits, (that is, having passed out of the body,) that He preached; and to these as in prison also, awaiting judgment? Thus, are we not brought back to the necessity of this being a work of the Lord, whether personally or by the Spirit, among those in the separate state? Here we must notice that it is a distinct class of these, at any rate, that is brought before us. It is simply the class of those who beforetime "were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was preparing." This is, we are told, but a special example of those to whom He preached, noteworthy in illustrating the difficulty of conceiving the wholesale condemnation of the world at that time, whatever may have been the state of individual souls. But let us note carefully that there is, in fact, nothing but a more or less conjectural help as to the difficulty. It is well known that some who take all this as applying to the Lord’s preaching in Hades in the separate state, nevertheless deny any evangelism in it, or any evangelic result therefore. Plainly, nothing is stated with regard to this in the passage. We may import it into it, but that is all that we can do; and there seems at the first glance even an opposition to this in the fact of there being dwelt upon that longsuffering of God which waited in the days of Noah. We have in Genesis, as we know, the specific statement that it was for 120 years. All that time the ark was preparing before eyes that must have looked on with wonder certainly, whatever might have been the incredulity of the spectators. Such a thing would necessarily make a noise, and Noah, in the life he lived amongst men, as the history has shown it to us, was one whose conduct in this respect was likely to make it still more a wonder. It is curiously said that we have no hint of any actual preaching upon Noah’s part.* What hint have we, on the other hand, of any evangelization, or its happy effects, among the spirits in prison? Noah most certainly preached in the very preparation of the ark itself, the most effectual witness of his faith in the judgment coming; and the explanation of this, of what he was looking for, could not possibly be hidden. Here, the dwelling upon the longsuffering of God while that open testimony lasted -120 years -is certainly not favorable to the thought of a preaching to these selfsame persons as spirits afterwards, when all that time the longsuffering had proved vain. Moreover, as has often been noticed, it is striking that it is exactly as to this generation of men that God’s own words are on record: "My Spirit shall not always strive with man, for that he also is flesh." Thus Scripture seems to bear witness of its prophetic character in the anticipation of questions that might arise with regard to this judgment of a whole generation. Moreover, while the general result is stated to have been in their case only disobedience and ensuing judgment, nevertheless this in no wise necessitates the thought of there having been no escape from eternal judgment in souls brought to repentance even when the flood had already begun. We are certainly not obliged to add to the difficulties here by making the judgment itself as harsh as possible, when the Spirit of God emphasizes in this very case God’s longsuffering. To suppose that, after all, that Spirit that would not always strive with men was to strive effectually after the judgment itself had shut them up in prison, is surely contrary to the whole character of what is here. "The spirits in prison" were there as having been disobedient when the longsuffering of God waited upon them in the days of Noah. That is undeniably the case. They were "spirits in prison" as the fruit of that disobedience. Does it follow that the preaching was to them when in this condition? or does the apostle speak of a class, now spirits in prison," who were disobedient to the preaching of the Spirit in the days of flesh? It is most certain, at least, that they were that; and the vivid way in which the apostle speaks here is suited to emphasize the effects of that preaching, they having been disobedient.
{*Besides, we are told in 2Pe 2:5, that Noah was "a preacher of righteousness." Moreover, there is no record of Enoch’s preaching in the Old Testament, but which is given in the epistle of Jude. -S.R.}
Thus, unless there is a clear reference to the Lord as in the disembodied condition, we have really no ground for thinking of this as any preaching of the gospel at all; but we have already seen that the preceding words do not, and can not, refer to the disembodied state, except upon the principle that we can make "quickening" to be either "preserving alive," or believe that the human spirit of Christ had need to be quickened after death. We can understand, therefore, why this going and preaching is given us as a supplementary statement to what went before. This former preaching was by the Spirit of Christ, thus by Christ Himself; the Spirit of Christ being, as we have seen, that which the apostle elsewhere speaks of as having been in the Old Testament prophets. It is thus the style of the epistle. But all this clearly adds emphasis to the fact that, after all, only "few, that is, eight souls were saved through water:" the very judgment upon the world becoming in this way the means of salvation from it to those who escaped. They were saved through water, the water itself bearing up the ark so that it should escape the judgment; and the apostle immediately goes on to apply this when he says: "Which figure (or like figure) doth also now save you."
It is plain that, in some way or other, baptism is given us as a like figure to the flood. The word used for "figure" is "antitype," which has caused many to think of baptism being the antitype of that of which the apostle has spoken; but there is here put upon the word a meaning which, according to Scripture, it does not have. We have the same word in the epistle to the Hebrews, (and there alone in the New Testament,) where the apostle speaks of the things in the earthly tabernacle being the "figures of the true" (Heb 9:24). Antitypes in the common sense they certainly could not be: it would be the most perfect inversion of the truth conceivable; and it would be equally contrary to the language of Scripture to speak of baptism as an antitype at all. One can understand, of course, the force of it for those who believe in ritualistic views of sacraments; but we need not enter into this here. The word is clearly, as in Hebrews, "figure," or, more fully and literally, "answering figure," which the common version gives as "like figure." The simple force seems to be a figure answering to the facts, and thus we can understand how the apostle should say that baptism (as such a figure) "saves." It is an expression of that which, as a corresponding reality in the soul, does save. We have seen the doctrine of this already in the sixth of Romans, It is noticeable that as the apostle was one of that primal company of Christians who, notably, never were baptized with Christian baptism at all, -so far as any record shows (and thus would be in a sad condition if baptism were ordained for that which ritualism assigns to it,) he says: "doth now save you." He cannot say "us" in this way. He is careful also to add, parenthetically, that baptism is not (what could be the only effect of the water) "the putting away of the filth of the flesh, but the request as before God of a good conscience." Notice that he has no idea of any effect of water but that of "putting away of the filth of the flesh." He has no mystic conception of water, by any possible consecration of it, affecting the soul. Meaning it has, of course, and an important place when this meaning is realized. This, also, has been obscured by the mistranslation of what follows as "the answer of a good conscience before God." It is quite plain, according to what we have seen in Romans, that the "answer" of a good conscience it cannot possibly signify. People are baptized "to Christ." Baptism is a gospel type, and men come to it, therefore, as confessed sinners, to meet Christ in the value of His work for them. Thus "the request of a good conscience" can be clearly understood. The conscience is made good as the result of this work of Christ, and it is this that is ideally sought in baptism. It is found, in fact, not by the baptism itself, which is only burial, the sentence of death upon the sinner carried out, thoroughly, (although in the faith that Christ has died for sinners,) but thus that good conscience itself is obtained by the resurrection of Jesus Christ, the witness of the acceptance of His work, a glorious and perfect one of Him "who has gone into heaven and is at the right hand of God, angels and authorities and powers being subjected unto Him."
Yet the One thus accepted of God is still the rejected of man, and thus we can see how forceful is the statement of the apostle with regard to that old world swept away by the flood, and the connection of that baptism by which we enter openly into the place of Christian disciples with the judgment of man which received in that flood a statement so terribly emphatic. If question arises in the hearts of those still going through a world which rejects even the precious gospel of grace now, how forcible is the admonition of that previous rejection of God’s longsuffering witness 120 years before the judgment came! The force of this is entirely done away by the thought of any preaching after death to spirits in prison. The whole is here in perfect consistency with itself when we take it as a warning corresponding to that which the Lord has given of the times that would precede His coming in judgment, as days which would be like those of Noah. That coming was, as we know, continually before the eyes of Christians at this time; they had not learned, as so many have since, to put it off into a far-off distance; and thus the apostle’s words would have here the fullest possible significance.
3. But the apostle has more to say to us with regard to these matters, when he exhorts Christians that, as Christ has suffered for us in the flesh, we should arm ourselves with the same mind; "for he that hath suffered in the flesh," he adds, "hath ceased from sin." Christ suffered the contradiction of sinners against Himself. He "suffered" only, did not, and could not, yield to it. He suffered to death itself, by death passing out of the whole scene in which this contradiction was realized. The conflict for Him was over. He had ceased from it. For us, also, that death of Christ apprehended by faith is the ceasing from sin, although, necessarily, in a different way from what it was with Him.* We have not passed out of the scene -we live in it; and yet our life is, in the true sense of this, outside it. We belong to another scene altogether, and our "life is hid with Christ in God." Thus the acceptance of the work of Christ marks an entire change in our own condition. We can live no more in the flesh to fulfil the lusts of men, but for the will of God, although this may entail for us such suffering in the flesh as Christ had, the contradiction of sinners remaining and working in all that is around us. For us, the time past is abundantly sufficient -now that through grace we have waked up to righteousness -to have wrought the will of the nations, of men who now turn round in wonder upon those who have left their ranks, who can no more run in the evil ways which are the mere overflowing of a heart away from God. For this, therefore, men will speak evil of those who have done so, in order that they might live to God a life according to Him who is ready to judge the living and the dead.
{*To yield to sin, to go along with the world, is not to suffer. It is the resistance to this pressure that entails the suffering, and that insures the freedom, practically, from the sin. This is most important, in a day of laxity and worldly conformity like the present. -S.R.}
And here follows a passage which has been similarly taken to that which we have just been looking at, and in a similar interest. Here, moreover, we find, as some understand it, a gospel preached to the dead as dead; "For to this end was the gospel preached also to the dead, that they might be judged as regards men after the flesh, but live according to God in the Spirit." Here is a gospel preached which has effect (or is expected to have), and we must carefully consider the effect in order to the apprehension of the whole passage.
We have just been shown, in fact, the effect of the death of Christ for those who in faith realize it. It is the ceasing from sin, the ceasing from the will of the Gentiles; for which the Gentiles judge those who do so. This is the very effect of the gospel which we have here. The effect is a life "according to God in the Spirit." That is simple. But it should be as simple that this of necessity goes with a judgment by men after the flesh, a fleshly judgment passed upon those who have now learned to live a spiritual life.
That is all simple, and there should be no difficulty with regard to it. The difficulty is only here, that this gospel is said to have been "preached also to the dead." The only question can be: Is it to the dead, then, as dead, that it was preached? or simply in life to those who have passed away, and are now among the dead? Here, the effect spoken of should be in itself decisive. Suppose a preaching to the dead as dead, it is difficult to understand how men after the flesh should judge their turning to God in this condition. Is it their fellow-prisoners in the pit who do so? It is plainly that of which the apostle has been speaking, while a life "according to God in the Spirit" naturally speaks of a life lived here, not of a simple change in men who have, as to present things, ceased to live. The apostle has, in fact, already been speaking of a judgment to come, both for the living and the dead. The judgment upon the living is at the coming of the Lord, for which all Christians are taught to wait as that which is near at hand. From this judgment of the living, Christians have escaped. They wait for Jesus Christ as their Saviour, One who has delivered them already from the wrath to come. But the dead? Here the same principle obtains. To these also the gospel has been preached, not as dead but as living -but with this effect, that they are delivered from the judgment of the dead, as those who might live on to the coming of the Lord are delivered from the judgment of the living. Thus, all is really clear and consistent with the whole context. The apostle is speaking in it, as is plain, only of Christians, or at least of those to whom the gospel has been preached; and the effects which he deduces from it are perfectly inconsistent with the thought of any evangelizing of the dead as dead. The whole purport of what is here is but an expansion of what he says at the beginning, that as Christ path suffered for us in the flesh, we are to arm ourselves with the same mind. We are to make Christ’s suffering our ceasing from sin, so as no longer to live as men around are, in the lusts of the flesh, but to God, a life which His coming judgment will show to have had the most decisive significance.*
{*Another explanation -though not so simple, nor in accord with the language -makes the judgment to be that of God, and suggests the alternative, "either judged as men, or live unto God." But this seems to do violence to the plain language, and to ignore the context as well. -S.R.}
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
C. I. Scofield1917 · Public DomainOn v12(See Scofield "Rom 10:10").
righteous
(See Scofield "Rom 10:10").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein1922 · Public DomainOn v101. The comfort in suffering (1Pe 3:10-17)
IV. THE COMFORT IN THE MIDST OF TRIALS AND SUFFERING
CHAPTER 3:10-4:19
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1. The comfort in suffering (1Pe 3:10-17)
2. Few saved as illustrated by Noah’s preaching (1Pe 3:18-22)
3. The new life in its transforming power (1Pe 4:1-11)
4. Suffering and glory (1Pe 4:12-19)
1Pe 3:10-17
The words which stand in the beginning of this section are quoted from Psa 34:12-16. It is interesting to note that the Spirit of God quotes from the three main divisions of the Hebrew Bible in the first three chapters of this Epistle. The Hebrew Bible is composed, according to Jewish division, of the law, the prophets and the writings. In the first chapter the law is quoted; in the second the prophets; and in the third we have a quotation from the Psalms. If we practice righteousness, the result of the new nature, produced by the new life, the promises of the Lord will not fail. To Israel in the Old Testament the Lord promised earthly blessings, and while to His heavenly people heavenly, spiritual blessings are vouchsafed, the earthly blessings are not excluded. It was true in olden times that “the eyes of the Lord are over the righteous, and His ears are open unto their prayers.” It is so today, for He changes not. He looks for practical righteousness. Equally true is it that in His righteous government the face of the Lord is against them that do evil. And there is the comfort if we do right that none can harm us, for the Lord is on our side.
Suffering for righteousness’ sake must be, but there is a “blessedness” connected with it. The Lord pronounced this in one of the beatitudes of the Sermon on the Mount (Mat 5:10). How fitting it is that in this Epistle, in addressing these Jewish believers as a remnant of the nation, this should be mentioned. It is the comfort in persecution, “be not afraid of their terror, neither be troubled.” The quotation in 1Pe 3:15 is from Isa 8:12-13. There it is a prophecy concerning the future remnant of Israel during their coming great tribulation, foreshadowed in Isaiah by the Assyrian invasion.
1Pe 3:18-22.
“For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in flesh but quickened by the Spirit: in which also He went and preached to the spirits in prison, who before time were disobedient when the long suffering of God waited in the days of Noah, while the ark was preparing; in which few, that is, eight souls, were saved through water; which figure does also now save you, even baptism (not the putting away of the filth of the flesh, but the request as before God of a good conscience), by the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God; angels and authorities and powers being subjected unto Him.”
This difficult and much misunderstood passage demands a closer attention. It is the passage upon which Rome has built her obnoxious and unscriptural doctrine of a purgatory. Protestant expositors have also misinterpreted this passage; in some quarters of Protestantism a kind of a “Protestant purgatory” is now being taught. Many errors, like a second probation, another chance for the lost, the restitution of the wicked, are linked with the wrong exposition of the above words.
Even sound believers have adopted that which Peter does not mean at all, and which is unknown in the rest of the Word of God. Their teaching founded upon these statements by Peter is as follows: The Lord descended into Hades, the place of the departed spirits and preached there. The visit took place after His death and before His physical resurrection, that is, He made the visit in His unclothed state, while His body still rested in the tomb. As to the preaching, the opinions of these exegetes are divided. Some believe that He went to Hades to announce the certain doom of the lost. Others, and they are not a few, state that He preached, offering to the lost salvation, while still others claim that the spirits in prison are the righteous dead to whom Christ announced that their redemption had been wrought out for them, and that He announced His victory.
As to the result of the preaching, the teaching is that it was successful; this is by inference, as they say, otherwise it could not be mentioned among the blessed results of Christ’s suffering. They also claim that inasmuch as early Christian literature has much to say about that fictitious “descent into Hades” (or, as generally stated, hell), it must be the true meaning of the passage. In giving these views on the meaning of the passage before us we give a very few; there are many others, like the late Bullinger’s view, that the spirits were the fallen angels, and that He went to herald His triumph to them. Pages could be filled with the fanciful and unscriptural interpretations of this passage.
The chief question is: Did our Lord go to Hades in a disembodied state? In fact, all depends on the question of what is the true meaning of the sentence, “quickened by the Spirit.” Now, according to the interpretations of the men who teach that the Lord visited Hades, the spirits in prison, during the interval between His death and the morning of the third day, He descended into these regions while His dead body was still in the grave. Therefore, these teachers claim that His human spirit was quickened, which necessitates that the spirit which the dying Christ commended into the Father’s hands had also died. This is not only incorrect doctrine, but it is an unsound and evil doctrine. Was the holy humanity of our Lord, body, soul and spirit dead? A thousands times No! Only His body died; that is the only part of Him which could die. The text makes this clear: “He was put to death in flesh,” that is, His body. There could be no quickening of His spirit, for His spirit was alive. Furthermore, the word quickening, as we learn from Eph 1:20 and Eph 2:5-6, by comparing the two passages, applies to His physical resurrection, it is the quickening of His body. To teach that the Lord Jesus was made alive before His resurrection is unscriptural. The “quickened by the Spirit” means the raising up of His body. His human spirit needed no quickening; it was His body and only His body. And the Spirit who did the quickening is not His own spirit, that is, His human spirit, but the Holy Spirit. Rom 8:11 speaks of the Spirit as raising Jesus from among the dead.
We have shown that it was an impossibility that Christ was in any way quickened while His body was not yet raised, hence a visit to Hades is positively excluded between His death and resurrection. There is only another alternative. If it is true that He descended into these regions, then it must have been after His resurrection. But that is equally untenable. The so-called “Apostle’s Creed” puts the descent between His death and resurrection and all the other theorists follow this view. We have shown what the passage does not mean. It cannot mean a visit of the disembodied Christ to Hades, for it speaks of the quickening by the Spirit, and that means His physical resurrection.
What, then, does the passage mean? It is very simple after all. He preached by the Spirit, or in the Spirit, that is, the same Spirit who raised Him from among the dead, the Holy Spirit of life and power, to the spirits who are now in prison. But when the preaching occurred they were not in prison. And who were they? All the wicked dead for 4,000 years? The text makes it clear that they are a special class of people. They were living in the days of Noah. It is incomprehensible how some of these teachers, misinterpreting this passage, can teach that it includes all the lost, or angels which fell, or the righteous dead. The Spirit of God preached to them, that is, the Spirit who quickened the body of Christ, the same Spirit preached to the generation of unbelievers in the days of Noah. The time of the preaching, then, did not occur between the death and resurrection of Christ, but it took place in Noah’s day. Christ was not personally, or corporeally present, just as He is not present in person in this age when the gospel is preached; His Spirit is here.
So was He present by His Spirit in the days of Noah. It is written: “My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be one hundred and twenty years” (Gen 6:3). His Spirit was then on the earth. In long-suffering God was waiting for one hundred and twenty years while the ark was preparing. His Spirit preached then. But He needed an instrument. The instrument was Noah; in him was the Spirit of Christ and as the preacher of righteousness (2Pe 2:5) he delivered the warning message of an impending judgment to those about him, who did not heed the message, passed on in disobedience, were swept away by the deluge and are now the spirits in prison. As the Spirit of Christ was in the prophets (1Pe 1:11) testifying beforehand of the suffering of Christ and the glory that should follow, so the Spirit of Christ preached through Noah. This is the meaning of this passage, and any other is faulty and unscriptural.
This interpretation is in full keeping with Peter’s testimony. It is to “strengthen his brethren,” to encourage and comfort those who were suffering persecution and passed through many fiery trials. They thought it strange that they had to suffer, that they were few in number who were saved, while they lived in the midst of the vast multitudes which rejected the gospel and live on in sin and disobedience. For this reason the Spirit of God reminds them that such was also the case in the days of Noah, as it will be again at the close of the age, as the Lord Himself had announced. The multitudes in the days of Noah despised the warning; only eight souls were saved out of the judgment.
It must also be remembered that Peter’s Epistle is not a doctrinal Epistle. He does not teach, but exhort. It is true many of the exhortations have for a foundation doctrines stated elsewhere in the Pauline Epistles. If it were Christian doctrine that Christ went to the prison of the wicked dead, such a doctrine should then be more fully stated somewhere else in the New Testament. But such is not the case. The passage in Eph 4:1-32, concerning Christ leading captivity captive has nothing to do with Peter’s statement. (See annotations on Eph 4:1-32).
The concluding words, linked with this statement, are a typical comparison of the deluge and the ark with baptism. It has also been misunderstood, and some teach on account of it that baptism is a saving ordinance, which is another error. We quote a paragraph from the Synopsis of the Bible which clears this up in a way which cannot be improved upon.
“To this the apostle adds, the comparison of baptism to the ark of Noah in the deluge. Noah was saved through the water; we also; for the water of baptism typifies death, as the deluge, so to speak, was the death of the world. Now Christ has passed through death and is risen. We enter into death in baptism; but it is like the ark, because Christ suffered in death for us, and has come out of it in resurrection, as Noah came out of the deluge, to begin, as it were, a new life in a resurrection world. Now Christ, having passed through death, has atoned for sins; and we, by passing through it in spirit, leave all our sins in it, as Christ did in reality for us; for He was raised up without the sins which He expiated on the cross. And they were our sins; and thus, through the resurrection, we have a good conscience. We pass through death in spirit and in figure by baptism. The peace-giving force of the thing is the resurrection of Christ, after He had accomplished expiation; by which resurrection therefore we have a good conscience.”
In other words our good conscience is not in having obeyed an ordinance, but it is by what Christ has done, who has gone into heaven and who is exalted at the right hand of God.
1Pe 4:1-11.
The opening sentence of the fourth chapter connects with 1Pe 3:18. The sufferings of Christ are thus brought to their attention once more. The reason is obvious. They were Jews and had been taught that earthly, temporal blessings, were the marks exclusively of divine favor; trials, sufferings and persecutions, on the other hand, according to Jewish conceptions, were evidences of disfavor. They were therefore disheartened and greatly perplexed when persecutions arose and they had to suffer. But these sufferings were the evidence that they followed Him who also suffered in the flesh. He suffered for us, that is, for our sins, and therefore believers must arm themselves with the same mind. They must expect suffering, not for sins, but from the side of an evil world. “For he that hath suffered in the flesh hath ceased from sin.” The death of Christ for sin (not sins) demands from the believer that he also cease from sin, from living after the old nature.
If the Christian gratifies the old nature and yields to it, it will not entail any suffering, but if the believer lives as “dead unto sin,” walks in separation from this evil age, the result will be that he has to suffer in some way. The life he lives is no longer “in the flesh to the lusts of men, but to the will of God.” Such a walk brings with it the contradiction of sinners, the hatred of the world, such sufferings through which Christ also passed. Once they did as the heathen, the Gentiles, about them, walking in lasciviousness, lusts, excess of wine, revelings, banqueting, and abominable idolatries. But now their lives had been transformed; no longer did they run with them and do what the Gentiles did. Their former associates in sin and in the lusts of the flesh thought it strange that such should be the case, and they spoke evil of them. What evil they spoke about them is not stated. But for this they will have to give account to Him who is ready to judge the quick and the dead, even Christ.
The next verse has perplexed many, and has been misused by teachers of error and unsound doctrines, like the passage about the spirits in prison. “For to this end was the gospel preached also to the dead, that they might be judged as regards men after the flesh, but live according to God in the Spirit.” It is strange that expositors should detach a verse like this from the context and then, without considering its connection, build upon one verse a new and vital doctrine. So it is claimed that the dead mentioned are those who died before the gospel was preached, or who never had a chance to hear the Gospel, but who hear it now in the abode of death, to obtain eternal life. But this is only one of a number of other interpretations.
The Apostle had spoken in the preceding verse of the judgment of the living and of the dead. He now mentions the dead to whom the gospel had been preached. It is a thing of the past and means that those who are dead now while they lived had heard the preaching of the gospel. He means only the righteous dead and the other dead are not in view at all. Those who are now dead passed through the same experience, as the living pass through it, judged according to men in the flesh, but living according to God in the Spirit. Thus the preaching to the dead as dead is not taught at all in this verse. If there were such a thing as preaching to the physical dead we should find it in the Epistle to the Romans, in that great document of the gospel, or somewhere else in the Pauline Epistles; but there is nothing mentioned about this anywhere.
The new life which is dead to sin and suffers with Christ must be manifested. Of this we read in the exhortations which follow (1Pe 4:7-11). The end of all things is at hand, the fact that this age will end must always be kept before the heart and mind. And if it was true then that the promised end is at hand how much more true is it now. As a result of waiting for His coming, expecting Him at any time, we are to be sober and watchful unto prayer, and manifest fervent love among and towards fellow-believers. There is to be hospitality without murmuring, ministering one to another, according as each has received. Public ministry in preaching or teaching is to be as the oracles of God, in dependence upon Him, as of the ability which God supplieth, that is, as enabled by His Spirit.
1Pe 4:12-19.
“Beloved, think it not strange concerning the fiery trial which cometh upon you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.” With what love and tenderness, dear Peter, by the Spirit of God, touches again on their sufferings and trials! How perplexed they must have been when they read their own Scriptures and remembered the promises made to Israel as to earthly blessings; and here they were suffering want and privation, were persecuted and slandered by those about them. He writes to them not to think it strange, as if a strange thing happened unto them, when passing through fiery trials. It is the path the Shepherd went and the sheep must follow Him. He suffered, it is the believer’s privilege to suffer with Him. When sufferings and trials come, then is the time for rejoicing and not for being disheartened. Sufferings become sweet and precious when we remember they constitute us partakers of Christ’s sufferings. And there is coming a revelation of His glory. In anticipation of that we can rejoice, for that revelation will bring the end of all suffering, and glory as well.
“if ye are reproached for the name of Christ, blessed are ye, for the Spirit of glory and of God resteth upon you; on their part He is evil spoken of, but on your part He is glorified.” Instead of trying to escape sufferings with Christ, a little reproach, a little contempt for Christ’s sake, we should welcome all most gladly. There is a blessing in it, even when people call us narrow or by any other name of contempt, because we exalt Christ and are true to Him. The Spirit of glory and of God rests upon us whenever we are reproached for the name of Christ. And if we were but more faithful, more separated, more loyal and devoted, we also would have more reproach, and as a result know more of the blessed experience that we are the resting and dwelling place of the Spirit of glory.
But there are sufferings which are inconsistent with Christ’s sufferings and with the character of a Christian. “But if any suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” It means to count reproach and suffering for Christ an honor and a glory. Peter had made this experience when with his fellow-apostles he had been beaten, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Act 5:41).
“For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?” The sufferings of believers are permitted by the Lord for their own good likewise; they are His loving chastenings. Thus He deals as a loving Father with His house, whose house are we (Heb 3:6), permitting and using afflictions, sorrows, losses, that we may be partakers of His holiness. But if such is the case with His house, with those who belong to Him and whom He loves, what shall be the end of those that disobey the gospel of God? if the righteous, the sinner saved by grace, in his walk through the wilderness can scarcely be saved, if it needs the very power of God to keep him, what shall be the fate of the ungodly and the sinner? Therefore, when the believer suffers he commits his soul to Him who is able to sustain and carry him through.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann1924 · Public DomainOn v8Exhortations to Christians in General, Based on Christ’s Work…
Exhortations to Christians in General, Based on Christ’s Work of Redemption and His State of Exaltation.
True brotherly love:
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v. 8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous;
v. 9. not rendering evil for evil or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should in her it a blessing.
v. 10. For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile;
v. 11. let him eschew evil and do good; let him seek peace and ensue it.
v. 12. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers; but the face of the Lord is against them that do evil.
Here the apostle in a few sentences indicates what the moral effect of Christianity is: Lastly, you must all be of one mind, sympathizing with one another, loving the brethren, compassionate, humble minded, not returning evil for evil or malediction for malediction, but, on the contrary, blessing, since for this purpose you were called, that you might be heirs of the blessing. The apostle concludes with a summary which is directed to all, whether they be masters or slaves, women or men. Christians at all times should be of the same mind, held together by the bonds of true unity and harmony which are based upon the one foundation of faith, Rom 12:16; Rom 15:5; Php 2:2; Php 3:16. They should sympathize with one another, not only when their brother has need of compassion on account of some misfortune that has befallen him, but also when he is in good luck and would appreciate a cheering word, 1Co 12:26-27. They should be filled with brotherly love toward one another, since they are children of the same heavenly Father and are held together by the bonds of the most intimate love that can be conceived of. They should be compassionate or merciful, ever proving themselves friends in need; humble minded, always ready to yield the honor to someone else instead of holding false ambitions. Even in their conduct with regard to the hostile world, Christians will not seek revenge, will not return evil in kind, will not become guilty of railing and scolding, Mat 5:38-39; Rom 12:17; 1Th 5:15. They are constituted in an entirely different manner, their behavior is the very opposite of such carnal conduct. For when people do them harm, they conquer the evil with good; they return blessing for cursing. And whenever it proves difficult for our old evil nature to follow the example of our Savior in this respect, we remember our calling, God having called us out of the world, away from its sins, in order to impart the fullness of His grace, of His blessing in Christ Jesus, to us. We who, as Luther remarks, are receiving nothing but blessings from God, will surely not feel any desire to wish evil to any person in the world, no matter what the provocation may be. With the gift of eternal life before our eyes, we cannot do otherwise than forgive heartily and gladly do good to those that sin against us.
In a statement which is half warning, half promise, the apostle adds: For he that desires to love life and see good days, let him keep his tongue from evil and his lips that they speak no deceit; let him turn away from evil and do good; let him search for peace and follow after it. This admonition is addressed to Christians and must be understood as referring to the life of Christians only. If any Christian has a desire to enjoy his life in truth, to possess real, genuine happiness, to lead a quiet and peaceable life in all godliness and honesty; if he wants to see good days, days of blessing, from the Lord, when all his earthly needs are provided for and he can lie down in peace and sleep the sleep of the righteous: such a one should guard his tongue and his lips, lest they speak evil and become guilty of deceit. If his enemies slander and provoke him, he should keep silence, and not become guilty of any sins against the Eighth Commandment; if his honor and good name are assailed, he must not lie or deceive in return. The best way of combating the evil, in this case, is that of turning away entirely from the evil, not to think about it, not to plan it, but rather to do good, to return good for evil, to gather coals of fire on the enemy’s head. The attitude of the Christian will be shown especially in this, that he makes every effort to keep the peace, Rom 12:18, not only in a passive, half-hearted way, but with all eagerness, pursuing it with all avidity, without ceasing. See Psa 34:13-17.
The Christians may act thus with all the greater confidence and quiet assurance: For the eyes of the Lord are upon the righteous and His ears toward their prayer, but the face of the Lord is directed upon those that do evil. That is a great source of comfort to the believers: He that keepeth Israel neither slumbers nor sleeps. The Lord is keeping the most careful watch over His children, He hears and sees everything that their enemies are attempting against them. If anyone harms them, His ear is quick to catch the faintest sighing; and His countenance is directed against those that spend their days in doing evil. Vengeance is His, He will repay; and therefore His children may freely and cheerfully put their life with all its vicissitudes into His care, knowing that He will always take care of their interests in a way that will redound to their temporal and eternal welfare.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes2017 · CC BY-SA 4.0On vv8, 10General Information:
General Information:
Peter begins to speak again to all of the believers.
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be likeminded
"have the same opinion and be" or "have the same attitude and be"
tenderhearted
being gentle and compassionate towards others
Do not pay back evil for evil or insult for insult
Peter speaks of responding to the actions of another person as remitting payment for those actions. AT: "Do not do evil to someone who does evil to you or insult someone who insults you" (See: Metaphor)
continue to bless
You can clarify the object of blessing. AT: "continue to bless those who do evil to you or insult you" (See: Assumed Knowledge and Implicit Information)
for this you were called
This can be stated in active form. AT: "God called you for this" (See: Active or Passive)
that you might inherit a blessing
Peter speaks of receiving God's blessing as receiving an inheritance. AT: "that you might receive God's blessing as your permanent possession" (See: Metaphor)
Tyndale Open Study Notes2022 · CC BY-SA 4.0On vv8–103:8-12 Finally: This is the last in a series…
3:8-12 Finally: This is the last in a series of exhortations to different groups (2:13–3:12). Here, all believers must respond to others—believers (3:8) and unbelievers (3:9-12)—with love.
John Calvin 1540 · Public Domain On vv8–12 Now follow general precepts which indiscriminately belong to all.…
Now follow general precepts which indiscriminately belong to all. Moreover he summarily mentions some things which are especially necessary to foster friendship and love. The first is, Be ye all of one mind, or, think ye all the same thing. For though friends are at liberty to think differently, yet to do so is a cloud which obscures love; yea, from this seed easily arises hatred. Sympathy (συμπάθεια) extends to all our faculties, when concord exists between us; so that every one condoles with us in adversity as well as rejoices with us in prosperity, so that every one not only cares for himself, but also regards the benefit of others.
What next follows, Love as brethren, belongs peculiarly to the faithful; for where God is known as a Father, there only brotherhood really exists. Be pitiful, or merciful, which is added, means that we are not only to help our brethren and relieve their miseries, but also to bear with their infirmities. In what follows there are two readings in Greek; but what seems to me the most probable is the one I have put as the text; for we know that it is the chief bond to preserve friendship, when every one thinks modestly and humbly of himself; as there is nothing on the other hand which produces more discords than when we think too highly of ourselves. Wisely then does Peter bid us to be humble-minded (ταπεινόφρονες,) lest pride and haughtiness should lead us to despise our neighbors.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8, 9, 10, 12 He returneth to common exhortations and commendeth concord and…
He returneth to common exhortations and commendeth concord and whatsoever things pertain to the maintenance of peace and mutual love.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv8–12 8 Finally, be ye all of one mind, having…
8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Ver. 8. Be courteous] Gr. φιλοφρονες, friendly minded, ready to any good office. Christianity is no enemy to courtesy, but includes it. See the practice of it in Abraham and the Hittites, Boaz and his reapers, the angels’ and apostles’ salutations, the primitive Christians’ holy kiss, in use in Irenaeus’s time, and Tertullian’s, till taken away from the abuse it grew rote; as likewise their love feasts.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv8–12 Be ye all of one mind; either, be of…
Be ye all of one mind; either, be of one mind in the things of faith, and then this implies the consent of the understanding, and the next, that of the affections; or, be united both in faith and affection: see Rom 12:16; 2Co 13:11; Phi 4:2.
Having compassion one of another: mutually affected with each other’s good or evil, Rom 12:15; Heb 10:34; 13:3. This he joins with the other as the consequent of it; they that are united in faith and love are of the same body; and where one member suffers, the rest suffer, 1Co 12:26.
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Love as brethren; viz. in Christ: see 1Pe 3:17.
Be pitiful; ready to show mercy, of a merciful disposition, Eph 4:32 Col 3:12.
Be courteous; kind, affable, humane, of a sweet conversation, in opposition to sourness and moroseness: the same word is used, Act 27:3.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v8 Our apostle having finished his exhortation to relative duties,…
Our apostle having finished his exhortation to relative duties, namely, of husbands and wives, masters and servants, magistrates and subjects, he now enters upon another subject, namely, that of sufferings, showing us a prudential way and manner how to avoid sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, that they may not come upon us; and next how to avoid impatience under sufferings, if it be the will of God that they do come upon us.
The former of these is spoken to in the verses now before us, in which he exhorts us to the practice of those virtues which are apt to reconcile, and gain the affections of men towards us, particularly he exhorts to unity and concord.
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Be all of one mind; to sympathize one with another in and under sufferings, and to bear with one another’s infirmities, to be courteous towards all, sweet and affable in our demeanour, provided our courtesy be neither a snare to ourselves, nor an encouragement to others in their sins, abstaining from all injuries and provocations, from all revenge both in act and in desire, not reviling them that rail at us, but giving good words for bad ones, for we are hereunto called, that we should inherit a blessing; that is, Christ by his gospel hath called, and by his example encouraged, us thus to do, that we may be blessed.
Next observe, that to encourage us to the perpetual practice of these virtues, our apostle assures us, that thereby we should most effectually consult the safety and comfort of our lives: For he that loveth life, that is, quietness and peace, which is the comfort of life, the likeliest way to obtain it, is, to keep his tongue from speaking evil of others, and his lips from uttering falsehood and deceit; plainly intimating, that it is men’s unbridled tongues which bring most of their troubles upon them.
He advises also to eschew evil, to avoid and to abhor every thing that is vile and sinful; and to do good, that is, all the good we can, to all men; to seek peace, and ensue it, that is, to depart sometimes from our own right to obtain peace, and to follow hard after it, though it flies before us.
And further our apostle assures us, that this innocency of conversation is not only the way to gain the friendship of man, but to obtain the favour of God, and to engage his providence for our protection: For the eyes of the Lord are upon the righteous, and his ears are open to their cry: as if he had said, "The eye of God’s special care will be continually watching over you for good, to save you from unreasonable men, and he will hear your prayers and all your distresses; and the face of the Lord, his angry countenance, will be against them that wrong you and do evil to you, to return it upon their own heads."
So that the sum of all is, that an innocent and harmless, a quiet, peaceable, and obliging deportment, doth naturally tend to preserve us from evil and from evil men; for who is he that can be so unnatural and ungrateful as to harm us, if we be followers of that which is good? that is, if we be civil and obliging to them, they cannot find in their hearts to be injurious and unkind to us. Who is he that will harm you, if ye be followers of that which is good?
Here note, That the apostle doth not absolutely say none will harm us, but he speaks of it as so very unreasonable and improbable a thing, that we may presume it will ot ordinarily and often happen: not but that good men are obnoxious to harm: the most unblemished and shining virtue will not at all times and in all times and in all cases be exempt from injury and ill-treatment; but the following of that which is good doth in its nature tend to secure us from the malice and mischief of men, and very frequently does it, and is the best and most effectual means in order to it; he must love mischief for mischief’s sake, that will be mischievous to him who never offered him any occasion, or gave him any provocation: therefore let us never be weary of well-doing, seeing doing good to men is ordinarily a security against injuries from men, by recommending us to the favour and protection of God, and to the esteem and good-will of mankind; none shall harm them that do good, for all harms shall tend to their good.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v8 The apostle here passes from special to more general…
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, Co1 5:11; Jo2 1:10, _11.
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II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; Th1 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mat 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (Pe1 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (Pe1 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31; Jo1 5:14; Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4. This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? Pe1 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."(2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (Pe1 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (Pe1 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv8–12 Finally, be ye all of one mind,.... Not that…
Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ:
having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body:
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love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren:
be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities:
be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv8–12 Finally - This part of the epistle reaches to…
Finally - This part of the epistle reaches to chap. iv, 11. The apostle seems to have added the rest afterwards. Sympathizing - Rejoicing and sorrowing together. Love all believers as brethren. Be pitiful - Toward the afflicted. Be courteous - To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv8, 9, 10, 12 Verse 8. Be ye all of one mind] Unity,…
Verse 8. Be ye all of one mind] Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16; Rom 15:5.
Having compassion] συμπαθεις. Being sympathetic; feeling for each other; bearing each other's burdens.
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Love as brethren] φιλαδελφοι. Be lovers of the brethren.
Pitiful] ευσπλαγχνοι. Tender-hearted; let your bowels yearn over the distressed and afflicted.
Courteous] φιλοφρονες. Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv8, 10 1Pe 3:8-9. Finally — This section of the epistle…
1Pe 3:8-9. Finally — This section of the epistle reaches to 1Pe 4:11. The apostle seems to have added the rest afterward. Be ye all of one mind — Ομοφρονες, unanimous; guarding against all unnecessary occasion of contention: see on Rom 12:16: have compassion, &c. — Greek, συμπαθεις, sympathizing with each other; rejoicing and sorrowing together: love all believers as brethren: be pitiful — Toward the afflicted. The original word, ευσπλαγχνοι, is, literally, of good bowels. The meaning is, Be moved with compassion on beholding the weaknesses and distresses of others, and do all you can to assist and relieve them. Be courteous — To all men. Courtesy is such a behaviour toward equals and inferiors as shows respect mixed with love. Not rendering evil for evil — See on Mat 5:39; or railing for railing — One reproachful speech for another; but contrariwise, blessing — Even to those that curse you, according to Christ’s precept; wishing and praying for their welfare, and endeavouring to promote it. Knowing that ye are thereunto called — Namely, to be of this benevolent and beneficent forgiving temper: that ye should inherit a blessing, immense and eternal. Therefore their railing cannot hurt you; and by blessing them, you imitate God, who blesses you.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv8–12 Finally - As the last direction, or as general…
Finally - As the last direction, or as general counsel in reference to your conduct in all the relations of life. The apostle had specified most of the important relations which Christians sustain, 1Pe 2:13-25; 1Pe 3:1-7; and he now gives a general direction in regard to their conduct in all those relations.
Be ye all of one mind - See the notes at Rom 12:16. The word used here (ὁμόφρων homophrōn) 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.
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Having compassion one of another - “Sympathizing,” (συμπαθεῖς sumpatheis;) entering into one another’s feelings, and evincing a regard for each other’s welfare. See the notes at Rom 12:15. Compare 1Co 12:26; Joh 11:35. The Greek word used here does occur not elsewhere in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one. See the notes at 1Co 12:26.
Love as brethren - Margin, “loving to the;” that is, the brethren. The Greek word (φιλάδελφος philadelphos) does not elsewhere occur in the New Testament. It means loving one’s brethren; that is, loving each other as Christian brethren - Robinson, Lexicon. Thus, it enforces the duty so often enjoined in the New Testament, that of love to Christians as brethren of the same family. See the notes at Rom 12:10. Compare Heb 13:1; Joh 13:34.
Be pitiful - The word used here (εὔσπλαγχνος eusplangchnos) occurs nowhere else in the New Testament, except in Eph 4:32, where it is rendered “tender-hearted.” See the notes at that verse.
Be courteous - This word also φιλόφρων (philophrōn) occurs nowhere else in the New Testament. It means “friendly-minded, kind, courteous.” Later editions of the New Testament, instead of this, read (ταπεινόφρονες tapeinophrones) of a lowly or humble mind. See Hahn. The sense is not materially varied. In the one word, the idea of “friendliness” is the one that prevails; in the other, that of “humility.” Christianity requires both of these virtues, and either word enforces an important injunction. The authority is in favor of the latter reading; and though Christianity requires that we should be courteous and gentlemanly in our treatment of others, this text can hardly be relied on as a prooftext of that point.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v8 Be ye all of one mind. These instructions are…
Be ye all of one mind. These instructions are not only for man and wife, but for every one, to whom in general these virtues are recommended. And every one’s duty is comprised in these few words of Psalm xxxiii. "Turn away from evil, and do good....The eyes of the Lord are upon the just....But the countenance of the Lord is against them that do evil things," &c. Nothing can hurt you, and you need fear no menaces, no terrors, if with zeal you follow and adhere to what is good. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Lange's Commentary on the Holy Scriptures 1864 · Public Domain On v8 Analysis:—Exhortations of Christians in general, irrespective of their civil…
1Pe_3:8-17
Analysis:—Exhortations of Christians in general, irrespective of their civil and domestic relations, to godly behaviour before an ungodly and hostile world
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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; let 12him seek peace, and ensue it.31 For32 the eyes of the Lord are over33 the righteous, and his ears are open unto their prayers:34 but the face of the Lord is against35 them 13that do evil. And who is he that will harm you, if ye be followers36 of that which is good? 14But and if37 ye suffer for righteousness’ sake, happy38 are ye: and be not 15afraid of their terror,39 neither40 be troubled; But41 sanctify the Lord God42 in your hearts: and be ready always to give an answer43 to every man that asketh you a reason of44 the hope that is in you, with meakness and fear: 16Having a good conscience; that, whereas45 they speak evil of you,46 as of evil doers, they may be ashamed that 17falsely accuse your good conversation in Christ.47 For it is better, if the will of God be so, that ye suffer for well doing than for evil doing.48
EXEGETICAL AND CRITICAL
[On the whole section.]—The Apostle hastens to conclude the Epistle, but not without laying down precepts for the conduct of Christians in 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.
1Pe_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 ἀφορᾷ τῆς σωτηρίας, καί τοῦτο νόμος πᾶσιν ἀλάπης.—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. 2Co_13:11; Php_2:2.
[Robert Hall:—“Could we indulge the hope that such a state of things (i. e., oneness of mind) was likely soon to establish itself, we should hail the dawn of a brighter day, and consider it as a nearer approach to the ultimate triumph of the Church than the annals of time have yet recorded. In the accomplishment of our 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, Rom_12:15; 1Co_12:25; Heb_13:3. Always to see in the sufferings of others only a judicial or pedagogical element, is contrary to the mind of Christ. [Christian sympathy refutes also La Rochefaucoult’s slander of human nature, that man always sees in the sufferings of others something not altogether displeasing.—M.]
φιλάδελφοι, cf. 1Pe_1:22; 1Pe_4:8; 1Pe_5:9; Rom_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.]
1Pe_3:9. Not rendering evil for evil, or railing for railing, nay, rather on the contrary, blessing, because ye know that to this end ye were called.—The Apostle, by recommending abstinence from every kind of revenge, and the love of our enemies, follows the express declarations of the Saviour; this is also evident from the reason on which he grounds the exhortation, Mat_5:39, etc.; Luk_6:27, etc.; of. Rom_12:17; 1Th_5:15; 1Pe_2:23; Luk_6:28.—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. 1Pe_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, Mat_5:13-14.
That ye should inherit blessing.—The idea implied in these words is: as ye sow, so ye shall reap, as ye work, so shall be the recompense, Mat_7:2; Mat_5:7; Mat_10:32; Luk_6:38. [See note in Appar. Crit., above.—M.]—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, Mat_25:34. Chrysostom:—“Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility and kindness.”—Gerhard:—“Believers, if they are offended, should recollect that God has not covered them with His curse, although they deserve it just as much as others, but has blessed them with all heavenly blessing.”—Weller:—“Your lot is better than that of the ungodly. God has called you to the inheritance of heaven, that you might be the children of God, and joint heirs with Christ, and become the sharers of the Divine nature. On the other hand, the ungodly are rejected from the presence of God, and excluded from that heavenly inheritance.” [Christian revenge is to forgive and forget injuries, and to bury them in love.
The sandal tree perfumes, when riven,
The axe that laid it low.
Let him that hopes to be forgiven
Forgive and bless his foe.
Cf. Pro_25:22; Rom_12:20.—M.]
1Pe_3:10. For he who desireth to love 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. 1Pe_3:13 to 1Pe_3:18, the second person being changed into the third in 1Pe_3:13-15. Only 1Pe_3:13 varies somewhat from the LXX., which reads: ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν, while here we have: ὁ θέλων ζωήν ἀγαπᾷν καὶ ἰδεῖν ἡμέρας. 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, Mat_10:39; Mat_16:25; Mar_8:35; Luk_17:33; Joh_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. Jas. 1, 26. David, in this verse, refers primarily to temporal life and experience, so does Peter.
1Pe_3:11. Let him turn away from evil—and pursue it.—ἐκκλίνειν=to bend out or from, turn away from, shun, avoid, decline, Rom_3:12; Rom_16:17; Isa_1:16-17; Rom_12:9.—ζητεῖν=διώκειν elsewhere, 1Th_5:15; Rom_12:18. [See note in Appar. Crit.—M.]
1Pe_3:12. Because the eyes of the Lord are upon the righteous, etc.—The reason is now given why those who act upon the preceding exhortation may cherish the hope of life and good days, and the contrary is stated.—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. Jam_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. 2Sa_22:28; Lev_17:10; Lev_20:5; Psa_68:3.
1Pe_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; Rom_8:33. The sense is not: Nobody will have any mind to harm you. Peter, at least, knew the world differently and his Master had foretold differently, 1Pe_2:12; 1Pe_2:15; 1Pe_2:18; 1Pe_3:9; Mat_10:24; Mar_10:44; Joh_13:16. The passage supplies therefore no new reason for peaceableness and holiness.—μμηταὶ τοῦ ἀλαθοῦ. (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 3Jn_1:11.—M.]. μιμηταὶ is elsewhere only applied to persons, here it is applied to the abstract τὸ ἀγαθόν, because the good as personified in Christ is the point of reference, cf. Tit_2:14; 3Jn_1:11.
1Pe_3:14. But if even ye 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, 1Pe_4:12; 1Pe_4:17; 1Pe_4:19; 1Pe_5:9-10, ye are nevertheless blessed if ye suffer on account of righteousness, as Christ says, Mat_5:10.—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. 1Pe_2:24, not only the confession of the truth, but right and holy thinking and living, well-doing in general, cf. 5:11, 13, 17; 1Pe_2:20; Mat_5:20; Mat_6:33. There is no reason for seeking here the Pauline idea of δικαιοσύνη.—μαάριοι sc. ἐστὲ cf. 1Pe_1:9; 1Pe_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, 1Pe_3:12. This is a citation from Isa_8:12-13. φόβον may be taken actively of the terror which they cause, cf. Job_3:25; Psa_91:5, or passively of the fear with which they are seized. In Isa_8:12-13, the word seems to have a passive sense, here an active one. Be not afraid of the terror which they inspire, and do not suffer yourself to be disconcerted. [But see note in Appar. Crit. above.—M.]. ταραχθῆτε, a climax, to become confused, disconcerted, troubled.
1Pe_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. Mat_6:9; Calvin:—“If we are convinced from the depth of our soul that the promised help of God is all-sufficient, we shall be most effectually armed against all fear.” Confession, being the outer sanctification, must be united to the inner sanctification; hence the exhortation which follows cf. Rom_10:10; Mat_10:32. [I have adopted in Appar. Crit. the reading 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 (Mat_6:7), but to every man asking reasons, cf. 1Pe_4:5; Rom_14:12; Heb_13:17; Act_24:14 etc.; Act_26:6 etc.—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, 1Pe_1:3; cf. 1Pe_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 (Tit_1:11) and render a satisfactory reason of whatever they do, or teach.“—M.]
1Pe_3:16. With meekness and fear, having a good conscience.—[The German version, following the Vulgate, begins 1Pe_3:16 with but with meekness, etc.—M.]. 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. 1Pe_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.” Mat_10:19; 1Co_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. 1Pe_2:19. A good conversation is the most telling apology before slanderers. [Calvin:—“quia parum auctoritatis habet sermo absque vita, ideo fidei professioni bonam conscientiam adjungit.—M.]
That in the matter in which they speak against you as evil-doers, they who slander your good conversation in Christ, may be ashamed.—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. 1Pe_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, 1Pe_2:12.—τὴν ἀγαθὴν ἐν Χριστῷ ἀναστροφήν, see 1Pe_2:12; 1Pe_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.
1Pe_3:17. For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.—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. 1Pe_2:19. Grotius:—“This is what Socrates said to his wife without being instructed, as we Christians are, respecting the right way and whither it leads.”—εἰ θέλοι (The textus rec. reads θέλει; but Tischendorf [following A. B. C. K. L. and others.—M.] prefers the Optative.), cf. 1Pe_3:14, if and as often as it may be His will. cf. Mat_18:14; Mat_26:39; Mat_26:42; 1Co_4:19; Jam_4:15; 1Pe_1:6; 1Pe_4:19.—[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. Jam_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 1Pe_3:14 the inference that in the opinion of Peter it is possible to acquire and merit heaven on account of righteousness, would be a great mistake; no, only the assurance of salvation and the degree of glory depend upon suffering for 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, 1Pe_3:8. Mic_6:8.—All the members of the body are ready by sympathy to lighten the sufferings of the suffering members.—Canst thou requite evil with good? Try thyself; if thou art able, thou art a child of God, if not, it is idle conceit, Mat_5:45.—There is no member of the body with which man is more likely and more ready to sin than with the tongue; hence we should carefully reflect upon what we speak and how we speak, Jam_3:5-6; Pro_16:26; Pro_17:27; Sir. 22:33.—Peace is rare game, in the diligent pursuit of which every Christian ought to be a quick huntsman, Pro_15:18; Pro_25:15; 2Co_13:12.—Nothing is more likely to move us to a holy conversation than the constant and lively recollection that the eyes and ears of God are ever around us. If this cannot fill a man with holy dread, he denies God in deed, though he confess Him in words, Deu_6:18.—Although the godly do not cry with their mouth, they cry to God with their heart, Psa_34:16; Psa_34:18. The world is enraged, Satan shows his teeth, it rains enemies: should this make thee alarmed, thou who lovest God? Hast thou not a Father who is almighty, and a King who is the Conqueror of all His enemies? Shall men, vile dust and ashes as they are, or hell itself then be able to hurt a hair of thy head unless He permit it? Be therefore courageous! the Lord be with thee; come hither, sword of the Lord and Gideon, Psa_56:12.—The ungodly who persecutes the saints runs against a wall of iron and breaks his head, Jer_20:11.—The strength and joyfulness of faith in heavy sufferings and persecutions differs altogether from self-made stoical insensibility and hard-heartedness.—The heart is a timid thing; at the least stirring of a cross-wind [so the German.—M.] it begins to tremble as the leaves of trees. But do right, and fear not the devil, Heb_11:27.—The ornament of Christ’s true bride is within, Psa_45:10; Luk_17:20.—A judicious physician makes great allowance for a delirious patient—do thou the same for those who err, Gal_6:1.—Silence is sometimes better than speaking, Mat_27:12; Mat_27:14; Col_4:5-6; Pro_26:4-5.—Nobody should cause his own sufferings; but those which God imposes every body should bear with patience, Lam_3:26; Lam_3:28.—To suffer innocently is the honour, but to suffer for sin is the shame of Christians, 1Pe_4:15; Mat_5:11.
Lisco:—Christian feeling in evil times.—The all-conquering power of faith and love of the sharers of 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: 1Pe_3:8.—Men having so many disputes about religion in their heads, and no life of religion in their hearts, fall into a conceit that all is but juggling, and the easiest way is, to believe nothing; and these agree with any or rather with none. Sometimes it is from a profane supercilious disdain of all these things, and many there be of these, of 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.
1Pe_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.
1Pe_3:11. We may pursue peace among men and not overtake it; we may use all good means and fall short; but pursue it up as far as the throne of grace; seek it by prayer and that will overtake it; that will be sure to find it in God’s hand, “who stilleth the waves of the sea and the tumults of the people.” “If He give quietness, who can give trouble?”
1Pe_3:14. It is a confirmed observation by the experience of all ages, that when the Church flourished most in outward peace and wealth, it abated most of its spiritual lustre (opibus major, virtutibus minor) which is its genuine and true beauty: and when it seemed most miserable by persecutions and sufferings, it was most happy in sincerity and zeal and vigour of grace. When the moon shines brightest towards the earth, it is dark heavenwards, and on the contrary when it appears not, is nearest the sun and clear towards heaven.”—M.]
1Pe_3:15. Beware of an external, superficial, sanctifying of God, for He takes it not so; He will interpret that a profaning of Him and His name. Be not deceived, He is not mocked; He looks through all visages and appearances, in upon the heart, sees how it entertains Him, and stands affected to Him, if it be possessed with reverence and love more than either thy tongue or carriage can express; and if it be not so, all thy seeming worship is but injury, and thy speaking of Him is but babbling, be thy discourse ever so excellent; yea, the more thou hast seemed to sanctify God while thy heart has not been chief in the business, thou shalt not by such service have the less, but the more fear and trouble in the day of trouble, when it comes upon thee.
[1Pe_3:8. The following passage from Polybius quoted by Raphelius, Obs. Vol. II. p. 760, beautifully illustrates 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.]
[1Pe_3:10. “A certain person travelling through the city, continued to call out, Who wants the elixir of life? The daughter of Rabbi Joda heard him and told her father. He said, Call the man in. When he came in, the Rabbi said, What is that elixir of life thou sellest? He answered, Is it not written, What man is he that loveth life and desireth to see good days, let him refrain his tongue from evil and his lips from speaking guile? This is the elixir of life and is found in the mouth of man.” Quoted by Rosenmüller from the Book of Mussar, 1 Peter 1.—M.]
[1Pe_3:15. Pope:—
Hope springs eternal in the human breast,—
Man never is, but always to be, blest.—M.]
[Bentley:—”It is certain there is no hope, without some antecedent belief, that the thing hoped for may come to pass; and the strength and stedfastness of our hope is ever proportioned to the measure of our faith.”—M.]
[Vinet:—”We are debtors of religious truth to our brethren, as soon as we ourselves become possessed of it;” “We are debtors in the strictest sense of the term, for, properly speaking, the truth is not the exclusive property of any one. Every good, which may be communicated by its possessor without impoverishing himself, cannot remain exclusively his own. If this proposition be not true, morality falls to the ground. How much more does this hold good of a blessing which is multiplied by division of a spring which becomes more abundant as it pours out its waters!”
“The truth is not to be scattered at random like contemptible dust; it is a pearl that must not be exposed to be trodden under foot by the profane. To protect it by an expressive silence is sometimes the only way we can testify our own respect for it, or conciliate that of others. He who cannot be silent respecting it, under certain circumstances, does not sufficiently respect it. Silence is on some occasions the only homage truth expects from us. This silence has nothing in common with dissimulation; it involves no connivance with the enemies of truth: it has no other object than to protect it from needless outrage. This silence, in a majority of instances, is a language; and when in the conduct of those who maintain it, every thing is consistent with it, the truth loses nothing by being suppressed; or to speak more correctly, it is not suppressed; it is vividly, though silently pointed out; its dignity and importance are placed in relief; and the respect which occasioned this silence, itself imposes silence on the witnesses of its exhibition.”—M.]
[Bp. Hale:—“The proper meaning of the 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:
1Pe_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:
[20]1Pe_3:8. [συμπαθεῖς=sympathizing in grief and joy.—M.]
[21]1Pe_3:8. [φιλάδελφοι=loving the brethren.—M.]
[22]1Pe_3:8. [εὔσπλαγχνοι, literally of “strong bowels,” i. e., of great courage; compassionate, “misericordes erga afflictos.”—M.]
[23]1Pe_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.]
[24]1Pe_3:9. [“Non malum pro malo in factis injuriosis, nec maledictum pro maledicto in verbis contentiosis.” Lyra.—M.]
[25]
1Pe_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.]
[26]1Pe_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.]
[27]1Pe_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.]
[28]1Pe_3:10. [Θέλων=he who desires; will is ambiguous.—M.]
[29]1Pe_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.]
[30]1Pe_3:11. [ἐκκλινάτω δὲ ἀπὸ κακοῦ=let him turn away from evil, and so avoid it.—M.]
[31]1Pe_3:11. [διωξάτω=pursue; “inquirat pacem ut rem absconditam et persequatur eam ut rem fugitivam.” Glossa interlinearis, quoted by Alford.—M.]
[32]1Pe_3:12. [ὅτι=because.—M.]
[33]1Pe_3:12. [ἐπὶ=upon (directed upon); so German, Van Ess and Alford.—M.]
[34]1Pe_3:12. [δέησιν=prayer, singular.—M.]
[35]1Pe_3:12. [ἐπὶ=upon (in wrath).—M.]
[36]1Pe_3:13. [ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένηθε=if ye be emulous of (or zealous for) that which is good?—M.]
[37]1Pe_3:14. [ἀλλ’ εἰ καὶ=but if even, cf. 1Pe_3:1.—M.]
[38]1Pe_3:14. [μακάριοι, not happy, but blessed.—M.]
[39]1Pe_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, Lev_26:36; Deu_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.]
[40]1Pe_3:14. [Second μὴ=nor.—M.]
[41]1Pe_3:15. [δὲ=may rather, cf. 1Pe_2:23; Heb_2:6.—M.]
[42]1Pe_3:15. [A. B. C., Cod. Sinait., Lachmann, Tischendorf and Alford read χριστὸν for Θεόν.—M.]
[43]1Pe_3:15. [ἕτοιμοι ἀεὶ πρὸς=ready always for.—M.]
[44]1Pe_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.]
[45]1Pe_3:16. [ἐν ᾦ=in the matter in which, cf. 1Pe_2:12.—M.]
[46]1Pe_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.]
[47]1Pe_3:16. [Adopting the former reading, translate the whole verse: “Having a good conscience, that in the matter in which they speak against you as evil doers, they who slander your good conversation in Christ may be ashamed.”—M.]
[48]1Pe_3:17. [Translate, with greater conformity to the original, like the German: “For it is better to suffer for doing well, if the will of God should will it so, than for doing ill.” A. B. C. K. L. and other Codd., with Tischendorf and Alford, read θέλοι for θέλει, in Rec. and others.—M.]
Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv8–12 General summary of relative duty, after having detailed particular…
General summary of relative duty, after having detailed particular duties from Pe1 2:18.
of one mind--as to the faith.
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having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others.
love as brethren--Greek, "loving the brethren."
pitiful--towards the afflicted.
courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv8, 9, 10, 12 6. General Counsels, 1Pe_3:8-12.
6. General Counsels, 1Pe_3:8-12.
8. Finally—Not as if closing the epistle, but presenting a few things summarily.
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One mind—Of the same sentiment and affection.
Having compassion—Sympathizing with, whether in sorrow or joy.
Love as brethren—Literally, brotherly-loving.
Pitiful—Tender-hearted, compassionate.
Courteous—Benignant, kind. But the best ancient MSS. and Versions read humble-minded.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv8–12 8. Finally, be ye all of one mind] From…
8. Finally, be ye all of one mind] From the two special relations which were the groundwork of social life, the Apostle passes to wider and more general precepts. The adjective for “of one mind” (not found elsewhere in the New Testament) implies, like the corresponding verb in Rom_12:16; Rom_15:5, and elsewhere, unity of aim and purpose. That for “having compassion one of another” (this also used only by St Peter in the New Testament) exactly answers, as describing the temper that rejoices with those that rejoice and weeps with them that weep, to our word sympathizing.
love as brethren] Here also we have an adjective peculiar to St Peter. The corresponding substantive has met us in ch. 1Pe_1:22. It may mean either what the English version gives, or “lovers of the brethren.” On the whole the latter meaning seems preferable.
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pitiful] The history of the word, literally meaning “good-hearted,” affords an interesting illustration of the influence of Christian thought. It was used by Greek writers, especially Greek medical writers, such as Hippocrates (p. 89 c), to describe what we should call the sanguine or courageous temperament. By St Peter and St Paul (Eph_4:32), it is used, as the context in each case shews, for the emotional temper which shews itself in pity and affection.
be courteous] The MSS. present two readings, one of which, “courteous” or better, perhaps, friendly, is a fair rendering, and the other a word not found elsewhere, but meaning “lowly” or “humble,” and corresponding to the noun “humility” in Act_20:19; Php_2:3; 1Pe_5:5.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv8–12 (8) Finally, be ye all.—A return from the special…
(8) Finally, be ye all.—A return from the special to the general. St. Peter has not, however, forgotten the purpose with which the former rules were given; his thought is still how to produce a right impression on the unbelieving world, although some of these injunctions touch only internal relations between members of the Church. “By this shall all men” says our Lord, “know that ye are my disciples, if ye have love one to another” (Joh_13:35); and, again, “That they all may be one . . . that the world may believe that thou hast sent me” (Joh_17:21). Accordingly, this verse, like 1Pe_3:1; 1Pe_3:7, is attached to 1Pe_2:13, and should be translated, Finally, being all.
Of one mind.—Or, unanimous. Though the Greek word does not occur elsewhere in the New Testament, the duty is enjoined often, e.g., Rom_12:16; 2Co_13:11; Php_2:2. It involves an agreement not only in doctrine but in practical aims, the affections of all being in the same direction. This unanimity requires expression to be conscious, and therefore it strikes at the root of the reserve by which Christian people do not open out their hearts to each other in the matter of religion. Such unity of mind is no product of indifference, which Leighton describes as “not a knitting together, but a freezing together, as cold congregates all bodies how heterogeneous soever, sticks, stones, and water.”
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Having compassion one of another.—Literally, sympathetic. The word “compassion” has lost the meaning which it once had, and signifies little more than pity. Here the command includes the “rejoicing with them that do rejoice,” as much as the “weeping with them that weep” (Rom_12:15). The same word only occurs again in Heb_4:15; Heb_10:34.
Love as brethren.—Again a single adjective, fraternal, or, loving the brethren. For the meaning see 1Pe_1:22, Notes.
Be pitiful.—Rather (omitting the word “be”), tender-hearted. So it is translated in Eph_4:32, the only other place where it occurs. It differs from “sympathetic “in being limited to yearnings over the afflicted. Strangely enough, in profane Greek, the word is only found to mean “strong-hearted.”
Be courteous.—The injunction is so charming, and so appropriate in the mouth of St. Peter, that one is almost loth to correct the reading, and substitute (undoubtedly the right word) humble-minded. This adjective brings us back to that mutual subjection and complaisance which is the main subject of all these rules. Comp. also 1Pe_5:5.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv8–12 Finally. St. Peter is bringing to a close the…
Finally. St. Peter is bringing to a close the exhortations to submission, which depend on the imperative indelfi) 1Pe_2:13. He turns from particular classes and relations to the whole Christian community, and describes what they ought to be in five Greek words, the first three of which are found nowhere else in the Greek Scriptures. Be ye all of one mind, having compassion one of another; literally, sympathizing; feeling with others, rejoicing with them that do rejoice, and weeping with them that weep. Love as brethren. An adjective (fila) in the Greek; the corresponding substantive occurs insplagcnov) 1Pe_1:22. Be pitiful. This word (eu) has undergone a remarkable change of meaning. In Hippocrates, quoted by Huther, it is used literally of one whose viscera are healthy; it is also sometimes used figuratively, as equivalent to eujkardiov ajndreiov; "goodhearted" with the heathen would mean "brave;" with Christian writers "tender," "pitiful." Be courteous. This represents a reading (filofronev) which has very little support. The true reading is tapeinofronev, humble-minded.
Vers. 8-17.
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General exhortations.
I THE GREAT DUTY OF CHRISTIAN LOVE.
1. Among the brethren. "This one verse" (eighth), Leighton says, "hath a cluster of five Christian graces or virtues. That which is in the middle, as the stalk or root of the rest, love; and the others growing out of it, two on each side unanimity and sympathy on the one, and pity and courtesy (or humility) on the other.
(1) "Be ye all of one mind." Christians should be united, they should mind the same thing. Divisions, St. Paul says,\ that we are still carnal: (2Co_3:4) "While one saith, I am of Paul, and another, I am of Apollos; are ye not carnal?" The Church would still be one, one body in Christ, if all her members were spiritual, if very many had not grieved or even quenched the Spirit by pride and unbelief and many forms of sin. The Christian must long and pray for that unity for which the blessed Lord prayed in his great high-priestly prayer. And the best menus for promoting that unity is that each individual Christian should strive to live in the fellowship of the Spirit. The more that one Spirit fills all the members of the Church, the nearer will they be drawn to one another, and to the one Lord who is the Head of the body which is the Church.
(2) "Have compassion one of another." The Church should be one, not only in thought and doctrine, but also in feeling; there should be a true sympathy among its members. They should be able to rejoice with them that do rejoice, and weep with them that weep. We should rejoice in the comforts and happiness of others, but especially in their spiritual advancement, in the luster of their graces: envy and jealousy rend the body of Christ and destroy individual souls. We should weep for the misfortunes and distresses of others, and especially, like the psalmist, "because men keep not thy Law." We should feel a keen and lively sympathy with the Church as a whole: "Pray for the peace of Jerusalem." We should rejoice in its triumphs, and sorrow in its trials. A holy sympathy should pervade all the members of the one body.
(3) "Love as brethren." This is the central duty of Christians towards one another; all other duties are so many forms of love. "He that loveth another hath fulfilled the Law." St. Peter has already exhorted us to an unfeigned love of the brethren; (1Pe_1:22) he reminded us then that Christians are brethren, not only as creatures of the same God, but also in virtue of that new birth which has made them children of the heavenly Father in a deeper and holier sense. There must be no variance among the children of God; they must "love as brethren," "endeavoring to keep the unity of the Spirit in the bond of peace.
(4) "Be pitiful." Love cannot lie dormant in the heart; it shows itself in tenderness and pity. There is much sorrow in the world, far more sorrow than joy; hence there is much room for the exercise of tenderness. Christian tenderness is not a weak thing; it is strong and manly; the strongest are often the most tender. The very word here rendered "pitiful," or "tender hearted," means, in classical Greek, "courageous." The change of meaning is instructive, and marks a characteristic difference between Christian and heathen ethics.
(5) "Be courteous." True religion softens the roughest natures, and produces a sweetness and spiritual refinement far more beautiful and attractive than that superficial polish which comes only of education and habit. The best Christian is ever the truest gentleman. But in this place the true reading is, be "humble-minded." Courtesy, indeed, and humility have a near connection; he thinks most of the feelings of others who thinks least of himself. True Christians must be lowly; their Lord set them the example; only humble-minded men can follow the steps of the lowly Savior.
2. Towards enemies. Christians must remember the Master"s teaching. With the heathen revenge was regarded as manly, as a duty to one"s self; to submit calmly to injury was reckoned as slavish, unworthy of a free-born man. The Lord reversed this. "Thou shalt love thy neighbor, and hate thine enemy," was the old rule; "But I say unto you," the Lord said with that authority which astonished the listening multitude, "Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you." St. Peter echoes the teaching which had so much struck him; he remembered, it may be, his own passionate vehemence, the blow which he had struck in the Lord"s defense, and the Lord"s gentle rebuke. He knew how hard it was for human nature to learn that holy lesson, how instinctively railing rises to our lips when men rail at us. Christians have not learned that lesson in eighteen centuries and more; each man has to learn it for himself. St. Peter repeats and enforces it: "Ye are called to inherit a blessing," he says; "ye hope one day to hear those words of welcome, "Come, ye blessed of my Father." Then learn yourselves to bless others; render not evil for evil, but remember your daily prayer, "Forgive us our trespasses, as we forgive them that trespass against us.
II THIS DUTY ENFORCED BY THE SCRIPTURES.
1. The precept. If we would make our life a thing to be loved, a life worth living; if we would see each day as it passes blessed with peace and calm satisfaction; then, the psalmist says, we must
(1) be careful to govern the tongue. The tongue is "a world of iniquity." A very large proportion of the sins of our daily life arise from an unbridled tongue. There are the grosser sins of the tongue, profane and impious words, filthy and impure language, falsehood and guile; and besides these, there are other forms of sin, not so coarse and revolting, but far more common sins against the law of Christian charity; slander and evil-speaking; and all that light, careless, unprofitable talk which fills up so much of our time. The Christian must refrain his lips from these things; his mouth must speak wisdom.
(2) We must do good. The Lord went about doing good. His servants must follow his holy example. They must turn aside from every form of evil; they must follow peace with all men. The Lord is the Prince of Peace. "Peace on earth" was the celestial anthem that celebrated his birth. His followers must love peace; they must seek it amid the discord of opposing wills, though it seem hidden from them: they must pursue it, though it may seem to flee before them through the strifes and envies of men. Among murmurings, among jealousies, among angry words and party animosities, the Christian must carefully seek for peace, and eagerly pursue it.
2. The sanction. We are in the sight of God; his eyes behold, his eyelids try, the children of men. If we can only realize that great truth the eye of the Lord is upon us we must try to please him and to do his will. His will is that we should love one another, that we should speak no guile, that we should follow after peace. Let those who would live a godly life try daily to bring home to their hearts the thought that the eye of God is reading their souls; that thought will make us humble and contented, will save us from the countless temptations that surround us, will keep us from breaking, by word or deed, the holy law of love. That searching eye is upon the righteous and the wicked; it found among the crowd of guests the one unhappy man who had not on a wedding garment; it pierces through the outside of pretence and hypocrisy down into the very heart. Let us not shrink from bringing this great truth to bear upon our lives; let us walk before God, as Abraham did, knowing that our whole inward life of thought, as well as the outward life of word and action, lies mapped out clear and plain to his all-seeing eye. That thought will give solemn meaning, depth of purpose, dignity to the most commonplace life. And it will give strength; for the Lord"s ear is open to the prayer of the righteous; he hears those who come before him in that righteousness which is through faith in Christ; in answer to their prayer he gives his Holy Spirit, and with that Holy Spirit comes the gift of a higher life, the gift of strength and energy, and that best gift of all, holy heavenly love.
III THE DUTY OF PATIENCE IN SUFFERING.
1. The true Christian cannot be really hurt by external troubles. If we are zealous of what is good, no one can harm us. In truth a man can be really hurt only by himself, through his own consent; for those who suffer for righteousness" sake are blessed; their suffering does them no real harm; it is turned by the grace of God into a blessing. Suffering is a test of our religion; it shows what it is worth. The mere outward semblance of religion fails under it; deep spiritual religion grows brighter and more refined in the furnace of affliction. But only true religion can endure that searching fire. True religion is zealous, fervent, growing; it cannot be lukewarm; it zealously seeks everything that is really good, zealously supports every good work. The true Christian cannot he hurt by external troubles, for they will only deepen and purify that religion which is the life of his soul, the joy of his heart. Sickness, pain, poverty any trouble meekly borne, is blessed to the soul"s inward happiness; but especially blessed is that suffering which is borne for righteousness" sake. When a man is content to suffer voluntarily in the cause of truth and righteousness, he is brought very near to Christ the Lord, for he is imitating his example, sharing his cross. The kingdom of heaven is his, for he is very near to the King; and the King dwelleth in his heart, filling him with his sacred presence.
2. Advice to suffering Christians.
(1) In their relations to God. They must not fear, they must not allow themselves to be distressed and agitated by surrounding troubles. Restless excitement is destructive of that tranquility which is the characteristic Christian temper. And the antidote to anxious fear is the hallowing presence of the Lord within us. The apostle bids us, especially in times of trouble and anxiety, to sanctify the Lord Christ in our hearts. The Christian heart should be a sanctuary, cleansed and purified for his indwelling by the gracious influences of the Holy Spirit. There Christ dwelleth enthroned; doubts and fear vanish when the Christian soul falls down and worships him, crying, "My Lord, and my God!" Therefore we are bidden to sanctify him, to regard him as alone holy, the Most Holy One, holiest of holies; to hallow his holy Name, to reverence his most sacred presence within us, and in all awe and love and thankfulness to offer unto him the deepest adoration of our hearts. Outward worship is not enough; outward forms of reverence have their value when they are the expression of the inward reverence of the heart; but it is in the heart that we must sanctify the Lord Christ, if we are to be blessed with that holy tranquility of spirit which results from his sacred presence. As we sanctify him, he sanctifieth us; the more we learn to regard him with a deep, awful, loving reverence, the more does he shed his sanctifying grace throughout our soul, cleansing it from all that is unworthy, and creating it anew after his own image. When our heart is his sanctuary, "he shall be for a sanctuary" to us; he dwelling in us and we in him; and then we need not fear. "Though I walk through the valley of the shadow of death," said David, "I will fear no evil, for thou art with me." He who fears God aright fears nothing else but God; he who sanctifieth the Lord Christ in his heart hath a sacred presence there which keeps him calm and tranquil amid dangers and anticipations of coming troubles.
(2) In their relations to men. As they must live for Christ, so they must, when occasion serves, speak for him. The best evidence of the power of religion is the holy lives of Christians. But men will sometimes ask for a reason of the hope that is in them. That hope seemed a strange thing in the days of persecution and unbelief; men thought it wild folly, fanaticism. Christians had often to speak or to write in defense of their faith. We should be ready to do so still both for the glory of God and for the sake of the inquirer"s soul. Therefore we should imitate the Bereans, who "searched the Scriptures daily, whether those things were so." We should take care that our faith is established on the holy Word of God; those who are able should pursue such other studies as may assist us in the defense of the faith. But," the apostle adds (the conjunction is emphatic), "with meekness and fear." There is always danger in theological controversy danger lest, in heated argument, we transgress the law of love and truth; and danger lest we tread irreverently on holy ground, and speak thoughtlessly of holy things. There must be a mingling of awe and sweetness and wisdom in the temper of him who would by his words win souls to God and the truth. And he must have a good conscience. A good conscience is the consciousness of good thoughts, motives, desires; the Christian must exercise himself, like St. Paul, "to have always a conscience void of offense toward God and toward men." Such an inner consciousness will give warmth, reality, energy, to his words when he is contending for the faith. Words will not convince if they are out of harmony with the life; unreality will soon betray itself. A good life without words is a better defense of religion than the most learned apology without a godly life. The good life puts to shame the false accusations of the enemies of Christianity; it proves the truth and the strength of Christian motives. But the good life must flow from the good conscience. Men sometimes begin at the wrong end; they try first to reform the outward life; they should begin with the mind and conscience. "If Christians in their progress in grace would eye this the most, that the conscience be growing purer, the heart more spiritual, the affections more regular and heavenly, their outward carriage would be holier; whereas the outword work of performing duties, and being much exercised in religion, may, by the neglect of this, be labor in vain, and amend nothing soundly. To set the outward actions right, though with an honest intention, and not so to find out and regard the inner disorder of the heart, whence that in the actions flows, is but to be still putting the index of a clock right with your finger, while it is foul or out of order within, which is a continual business, and does no good. Oh! but a purified conscience, a soul renewed and refined in its temper and affections, will make things go right without, in all the duties and acts of our callings" (Leighton).
3. Christians have comfort in their sufferings. For
(1) they know, if they are called to suffer, that it is the will of God, and that his will is better than our will. He willeth that we should be saved, that we should come to repentance and live; he willeth our sanctification; and he makes our earthly afflictions, if we bear them patiently, work together for our souls" good. And
(2) it is better to suffer while well-doing and (as was once the case often, and is sometimes the case now) for well-doing than for evil-doing. The world thinks otherwise; people often say that they could bear this or that trouble better if they had deserved it. But those who say that seldom bear deserved afflictions well; and the Christian knows that suffering for well-doing, when it comes, is the highest form of suffering, for it makes the suffering Christian most like unto the suffering Lord. If only he has a good conscience, if his conversation (his life and conduct) is in Christ, in the sphere of his presence, he can look inward and find Christ, he can look upward and see by faith the prize of the high calling; and then he can say, even in the midst of suffering, "Blessed be the Name of the Lord.
LESSONS.
1. Let us love the brethren; then we shall be of one mind and one heart; we shall be pitiful, courteous, humble.
2. Remember the Lord"s words, "Vengeance is mine;" "Love your enemies.
3. The eye of the Lord is upon you; speak and do only what is acceptable to him.
4. Make your heart a temple of God; reverence his presence there.
5. Be very careful, when it is your duty to contend for the faith, to speak with meekness and reverence.
The conduct that becomes the Christian towards other Christians.
Finally, be ye all like-minded, having compassion one of another, love as brethren, be pitiful, be courteous." Only a colon separates this passage from what follows: ought it not, therefore, to be taken with the subsequent verses? I think not. Peter is evidently thinking here of the mutual relation of believers; whilst in the next verse he passes to the thought of how Christians should treat their persecutors: "Not rendering railing for railing," etc. Then why should there only be a colon between the two? Because the two are so closely connected. It is in fellowship with our brethren that we find much of the inspiration we need for facing and conquering persecution from without.
I BROTHERLY LOVE THE IDEAL OF A CHRISTIAN CHURCH. Is it possible for a Christian to have no practical relationship with the Church? I do not say that it is not possible, but such a position is very unlikely. A Christian is he who is born into the family of God, and a certain close relationship to the Father"s other children is, in the nature of the case, almost inevitable.
1. By brotherly love we come nearest to the spirit of the Father. The feelings which are classed under the term "love" vary considerably. Love may be due to admiration for the personal qualities of another, to a common interest in Church matters, to a sense of obligation, the fruit of gratitude; but there is nothing essentially Christian in all that. Brotherly love is to love another because he is our brother, and for no other reason; not because there is anything lovely in him, but just because we have a common father. Brotherly love towards God"s children that is Divine; that is to be of one spirit with the Father; that is to feel in measure as he does.
1. By brotherly love we come nearest to the example of Christ. The Church is to be a perpetual representation of Jesus what he was and is. By his gracious Spirit he is embodied in his people; and they most truly approach his likeness who love those who are his. He loves the world; he died to
2. save it; but he has a love of fellowship for those who come to him out of the world that he can have for no others, his love, his joy, his work, his life, his glory, all theirs; reaching the climax in the prayer, "That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us.
3. By brotherly love we come nearest to the fulfillment of our mission as a Church. The Church has a mission to itself as well as to the world. Christians are banded together in fellowship for mutual help; they are united that they may build up one another; and this building up is to be done by love. What will not love do for the brethren? It will encourage the timid, help the weak, uphold the infirm, seek the wandering, give the vigor of joy to those who are strong, will stoop even to wash the disciples" feet. The Church, fulfilling her mission to herself in love, thereby begins her mission to the world.
II WE HAVE HERE A WARNING- AGAINST TWO HINDRANCES TO THIS IDEAL.
1. Divergence of aim. "Be ye all like-minded." That does not mean unanimity of sentiment and action in all matters; for that is manifestly impossible. Variety of thought and feeling and action there must obviously be; but there is, of course, a limit to this variety. The Church cannot fulfill her calling as the "pillar and ground of the truth" unless there be a consent of opinion as to what that truth in its essential features is. We have different work, different positions in the Church, and sometimes different views as to the best things to do; but if Christian love is to be maintained, as the different colors into which the prism diverges the light red, and purple, and orange, and the rest all blend and are lost in the pure white ray they form, so we must learn the secret of blending our differences in a holy unanimity. Perhaps nothing is harder than to sink, and that gracefully, so that no one knows we are doing it, our personal feeling into the common feeling of the rest. How can all be like-minded? In the Revised Version the word "courteous" drops out, and in its place we have "humbleminded." That is it; heart-culture, personal discipline, stern struggle, are needed if we are to be like-minded, laying a strong hand on self, and keeping it under when it wants to rise.
2. Exclusiveness of feeling. Compassionate" (the Greek word is sumpaqeiv, our word, "sympathy," fellow-feeling). Our Churches are not always conspicuous for that. They are often broken up into little sets, little bands of friends complete in themselves; then farewell to the reign of Christian love, with its benediction, and in its place expect hard thoughts, bitter feelings, wounded spirits, lonely lives, and the curse that means. But how can we get this compassion? The apostle adds, "tenderhearted" (as the same Greek word is rendered in, Eph_4:32) and in that he may be showing us how to secure the like-heartedness. It comes from keeping the heart tender. We must live much with Christ; a tender heart will come from that, and a like tenderness with his people.
III WE HAVE HERE THE INFLUENCE OF OUR ATTAINMENT OF THIS IDEAL (OF BROTHERLY LOVE) ON THE WORLD. The Church has a mission to those who are without; but that will not be fulfilled till her mission to herself is fulfilled. A Church building up herself in love will be the Church which compels the Gentiles to "glorify God in the day of visitation.
1. The Spirit works where love is. Absence of love is to him an ungenial atmosphere; it grieves him and tempts him to depart, or to withhold his gracious influences.
2. The beauty of piety reveals itself where love is. Love which is independent of the restraints of natural affection, and loves men not because they are good, but because God loves them; love which is disinterested and strong to sustain and protect, and tender to make common cause with those who need it, and which sheds a holy grace over the life; that love will at least constrain the world to acknowledge its Divinity, and we may expect to hear more frequently that welcome utterance, "I will go with you, for I perceive that God is with you." And God himself will triumph over such, in the ancient words, "I drew them with cords of love. C. N.
HOMILIES BY U.R. THOMAS
Vers. 8-12.
Unity between Christian people.
Peter had, so this passage suggests, well learnt the lesson about forgiveness to which he had listened as he heard the sermon on the mount, and he had equally well drunk in the spirit of the great intercessory prayer he had heard in the upper room, "That ye all may be one." For he is here gathering up all his teaching about social life in the strong words now before us: "Finally," etc. He is enjoining, in simple detail and with a sublime motive, unity between Christian people.
I WHEREIN DOES UNITY BETWEEN CHRISTIAN PEOPLE CONSIST? St. Peter, as Leighton suggests, here denotes five graces, of which "love" is the stalk, having two on either side. "Like-minded;" not simply what our word "mind" usually means thought, opinion; but judgment, purpose, affection. "Compassionate," or sympathetic; i.e. feeling with others. "Loving as brethren." True family life is a model of Church life. "Tender-hearted;" insensitiveness disqualifies for Christian life. "Humble-minded;" the old version has "courtesy; " this is the genius or secret of courtesy. The lowly temperament makes little of itself and much of others: its possessor, and he alone, is the gentleman.
II HOW IS UNITY BETWEEN CHRISTIAN PEOPLE MANIFESTED? The tone of social relationship hero enjoined is pitched in a far higher key than the prevalent one, retaliate," etc.; it is in harmony with the sermon on the mount. Not rendering evil for evil, nor reviling for reviling." The first excluding all the actions, the second all the words, of resentment. But contrariwise blessing. " This is a distinct reminiscence of the sermon on the mount.
The sandal tree perfumes, when riven, The axe that laid it low. Let him that hopes to be forgiven, Forgive and bless his foe.
III WHAT IS THE METHOD FOR ATTAINING THIS CHRISTIAN UNITY?
1. There is first of all a direction as to the detail of speech. "Refrain," etc.
2. There is then a wide and deep precept applying to the whole of life. "Turn away from evil, and do good." The negative and the positive are here.
IV WHAT ARE THE MOTIVES FOR DOING ALL AND BEING ALL THAT WILL ENSURE THIS UNITY?
1. The Christian man is called to inherit blessing.
2. The cultivation of the essential spirit of Christian unity ensures the summum bonum of individual life. "Love life; see good days.
3. The relationship of God is the great determining condition and motive in all that leads to this Christian unity. "The eyes of the Lord face," etc.
U.R.T.
Vers. 8-22.
Injunctions to all.
I UNION AMONG THEMSELVES. "Finally, be ye all like-minded, compassionate, loving as brethren, tender-hearted, humble-minded." "Finally" does not point to the close of the Epistle, but to the close of a particular series of injunctions. He has been addressing various classes represented in the Churches; he might have included others, but he will simply address all. He has it principally in his mind to address them on their attitude toward a hostile world; he is preparing the way in exhorting them to union among themselves. Let them all be like-minded, i.e. have the same exalted opinion of Christ and the same views as to the methods of advancing his cause. Let them also be affected along with it (as the literal translation is), i.e. have the same feelings the same sympathy with truth and antipathy to error, the same feeling of gladness when the cause is triumphing, and the same feeling of depression when it receives a temporary check, yet of hope of its ultimate triumph. Let them also love the brethren, i.e. be drawn to them who have the same views and the same feelings. Let them also be tender-hearted, i.e. considerate of their brethren in distress. Kindness such as was exhibited by the Gentile Christians to the poor saints in Judaea has great influence in promoting unity. Let them be humble-minded, i.e. willing to sink, not the truth, but self; for there is nothing more destructive of unity than self-assertion. It is with a feeling of regret that we have to part with the precept, "Be courteous," as being a distinct recognition of what are called by-works, or accessory virtues. "They are valid only as small coin, and yet conduce to strengthen man"s virtuous sentiments, were it even merely by awakening the endeavor to bring this outward form as near as possible to a reality, in rendering us accessible, conversible, polite, hospitable, and engaging in our daily intercourse; which things do promote the cause of virtue by making it beloved" (Kant).
II BEARING TOWARD A HOSTILE WORLD.
1. To bless because called to obtain a blessing.
(1) To bless. "Not rendering evil for evil, or reviling for reviling, but contrariwise blessing." There is a law of non-retaliation under which we are placed as laid down by the Master. The magistrate is warranted in proceeding on the principle of an eye for an eye and a tooth for a tooth (administering punishment and administering it in proportion to the offense); and we may be warranted, as Paul was, in taking advantage of the law to shield us from wrong (where more good is not to be gained by waiving our rights). It does not belong to us to say authoritatively what justice demands; and certainly in any action we take or word we utter we are not simply to gratify vengeful feeling. When men emit their malice on us in evil or railing, we are not to reciprocate their feeling in rendering evil for evil or railing for railing; but, as standing on higher ground, and owning another Master, (Luk_6:27-29) we are to bless them, i.e. both in act and in word to study their good.
(2) Because called to obtain a blessing. "For hereunto were ye called, that ye should inherit a blessing." We may well study the good of those who injure us, when we think of the large blessing which on our conversion we were called to inherit. God did not then take justice out of us, deal with us according to our deserts, but acted in the most liberal, kingly manner; and should not we deal nobly with others?
2. Citation from the thirty-fourth psalm.
(1) How the blessing is viewed. "For, He that would love life, and see good days." This confirmatory citation (introduced without a formula) extends over three verses. The Septuagint rendering here is, "What man is he that desireth life, that loveth to see good days?" It is implied that it requires an effort to love life, i.e. to have it wisely loved. It requires an effort to see good days, i.e. days in which the blessing of God is enjoyed. The psalmist had probably in his mind length as one element; so "many" is introduced into the Old Testament translation. But it is to be remembered that days, however long or outwardly prosperous, are not good days without the Divine blessing.
(2) Conduct by which the blessing is conditioned.
(a) Righteousness in speech. "Let him refrain his tongue from evil and his lips that they speak no guile." When tempted to use bitter or calumnious words, or to use honeyed words for evil ends, let him put a stop to it holding back his tongue from evil and his lips from speaking guile. For evil feelings indulged in speech, or deceit in speech found out, may rob him of much of the pleasure of life, if not of life itself.
(b) Righteousness in act. "And let him turn away from evil, and do good; let him seek peace, and pursue it." When tempted to follow mischief which he has devised, or to declare a state of war, let him turn away his feet from the mischief and contrive well doing, let him make peace his object sought, and let his chase after it (as it were fleeing from him) be keen. For evil feelings indulged in act, peace once broken, may lead to the embittering or shortening of life.
(3) Reference to the Divine dealing. "For the eyes of the Lord are upon the righteous, and his ears unto their supplication: but the face of the Lord is upon them that do evil." The anthropomorphism is marked the eyes, ears, face, of the Lord. God is no respecter of persons; but he is favorable to the righteous, i.e. the right-speaking and right acting. His sympathies are with them; his providence is in league with them. His eyes are upon them, i.e. to note their condition, to delight in their struggles after conformity to his will, and to send them tokens of his favor. His ears are unto their supplication, i.e. to mark it, to answer it, especially when it rises out of experience of wrong. On the other hand, God is unfavorable to them that do evil things, i.e. make a practice of it, refusing Divine mercy and paying no heed to Divine threatenings. There is not much expressed here; it is only the disjunctive word that suggests the face of God as not full of pleasure, but full of displeasure, upon them that do evil. "With the froward thou wilt show thyself froward." It is well that there should be a deep and widespread impression of the truth that God is contrary to them that are contrary to his laws, and forbids them in their contrariety to have what he promises to the righteous life and good days.
3. Application of the citation. "And who is he that will harm you, if ye be zealous of that which is good?" The Septuagint rendering of Isa_50:9 is, "Behold the Lord, the Lord will help me; who is he that will harm me?" There is a way in which we can be proof against harm, i.e. any real injury to our happiness. It is by being zealots, not unenlightened zealots, but zealots of the good, i.e. all that is prescribed by God. So long as the Israelites were zealous in their attachment to God and his ordinances they were invulnerable.
4. Blessedness of suffering for righteousnesssake.
(1) The pronouncing blessed. "But and if ye should suffer for righteousness" sake, blessed are ye." While proof against harm, they might be called to suffer. In the event of their suffering for righteousness" sake they would come within the scope of the Savior"s beatitude, "Blessed are they which are persecuted for righteousness" sake: for theirs is the kingdom of heaven." The preaching of righteousness in the life is offensive to the world, and provokes its dislike and malice. But those who are persecuted because of the right ordering of their life are not to be commiserated: they are to be pronounced blessed. They have the satisfaction of being at peace with their conscience, the satisfaction of enjoying the approval of their God, who will not forget their faithfulness.
(2) Feeling accompanying the blessedness. "And fear not their fear, neither be troubled." It is remarkable how much the apostle"s thought runs in Old Testament language. The language here and in the beginning of the next verse is based on. Isa_8:12, Isa_8:13. Their persecutors would seek to inspire them with fear, to throw them into a state of perturbation; but let them not fear their fear, neither be troubled. "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 protomartyr. If she will have me beheaded, the Baptist 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 (Chrysostom)
(3) Means of being undisturbed in the blessedness.
(a) Adoration of Christ. "But sanctify in your hearts Christ as Lord." Peter gives a Christian coloring to the Old Testament language. Our hearts are our temple; there we are to sanctify Christ, i.e. to hold him as holy. We are to fear him as shown to be holy in his redemption-work, and also as by his redemption-work made our Lord. In the quiet of our hearts habitually fearing him as our Redeemer whose every word is to be obeyed, the fear of man will not find admission.
(b) Apology in presence of men. That we are to be ready with our apology. "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear." Peter begins," Being ready always with an apology," i.e. answer, or defense. It is not intended that we should master Christian apologetics be able to answer every objection which infidels may start. The apology which is contemplated here is of a much more simple nature, viz. that we should be able to make a plain statement of the considerations that have had weight with us in leading us to be Christians. We are here regarded as having a hope in us, i.e. as a living, active principle. It is true that we belong more to the future than to the present. What is fulfilled is but small in comparison with what is yet to be fulfilled. This hope is rationally produced, and we ought to be able to give a rational account of it. Can we give a clear statement of its nature, and of the grounds on which it rests? It is the hope of salvation, i.e. of ultimate complete deliverance from the power of sin. It is the hope of eternal life, i.e. of the present life being perfected. It is the hope of a resurrection, i.e. of the body laid in the grave being raised. It is the hope of glory, i.e. of our whole nature having a shining form. It is the hope of the glorious appearing of Christ, i.e. to have his own glory fully manifested and to consummate ours. It is the hope of being forever with the Lord, i.e. happy in his presence and fellowship. We rest our hope on the work of Christ. We feel that his righteousness is reason for the accusings of conscience being silenced, and for God bestowing on us all manifestations of his love. We rest our hope on the promise of God in Christ. We have not only fact to rest on, but the expression of fact in word, and to his word God has added his oath, "That by two immutable things the word and the oath both based on fact in which it is impossible for God to lie, we may have a strong encouragement, who have fled for refuge to lay hold of the hope set before us." We further rest our hope on our experience. "Tribulation worketh patience; and patience, experience; and experience, hope. " What we have already experienced of God does not discourage us; on the contrary, it is strong reason for our looking for the plenitude of the Divine blessing. We are to be ready always with our apology; that does not mean that we are to be always putting forward our apology, for we must use discretion. But we are to be ready with our apology whenever occasion offers. The occasion contemplated is any one asking us a reason concerning the hope that is in us. We are then to be equal to the occasion; we are not to let slip the opportunity of our commending our Master. Let us not be silent through ensnaring fear; but let us come forward and tell what Christ has done for us, and what we expect from him. But let us put forward our apology with meekness. "Then must ye not answer with proud words, and bring out the matter with a defiance and with violence, as if ye would tear up trees" (Luther). Let us also put forward our apology with fear, i.e. the fear of damage being done to the cause by the weakness of our apology, leading us to make God our Counsellor.
(c) Way in which we are to be ready with our apology. "Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." We must have materials for our apology, else we shall never be ready with it. These materials are to be supplied from a good life, which is here viewed in connection with having a good conscience, i.e. habitually acting according to our convictions of duty. When spoken against, we shall best put our revilers to shame by recounting facts which can bear the light. In the absence of these, no amount of skill of speech will make us good apologists, whom fear cannot disturb.
(4) The blessedness brought out by contrast. "For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing." It is better, subject to the condition of the Divine willing of suffering. He does not say how it is better. His former thought was that in suffering for our faults there is not the noble element that there is in suffering for well-doing. Thus is he helped to rise to the sublime height of Christ s suffering.
5. Blessedness of suffering for righteousnesssake illustrated by the example of Christ.
(1) In bringing us to God Christ suffered not for his own sins. "Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring us to God." Stress is to be laid here, as at the close of the second chapter, on the exemplary character of Christ"s sufferings. But Peter could not regard these in their lower aspect without also bringing in their higher aspect. The great object of Christ was to bring us to God, i.e. not merely into a state of reconciliation to God, but into a state of fellowship with God. His suffering was for this end. He suffered for sins; and so far he might seem to have the character of an evil-doer. But the sins were not his own; as it is added that he was the Righteous One (Peter"s designation of Christ in Act_3:14) for the unrighteous, i.e. us who needed to be brought to God. The idea of substitution is not brought forward, but it is in the background. We are rather to think of advantage conferred as giving Christ indisputable authority as example. Do we suffer for well-doing? Christ, it is said, also suffered, by whose well-doing (the thought is) we are so mightily advantaged. But the apostle has a look beyond this; of which he gives a hint in the word "once." Christ suffered once; i.e. suffered, and then passed into a state in which he suffers no more. So we are to understand that we have this to comfort us (Christ being our Example), that our suffering is only once; it is what comes after suffering that is permanent.
(2) His being put to death was followed by his being quickened. "Being put to death in the flesh, but quickened in the spirit." There is a resuming of the thought of suffering in connection with its worst and last phase. Though the Righteous One, he was treated as a malefactor, and put to death ("killed" is Peter"s word in; Act_3:15) he thus came within the scope of his own beatitude, "Blessed are they which are persecuted for righteousness" sake: for theirs is the kingdom of heaven." His suffering in the interest of human well-being was followed, as has already been indicated, by his suffering no more. It is now declared that it was followed by his being quickened. It is further declared that it was followed by his resurrection and ascension; and before he leaves his theme, it is declared that it is yet to be followed by his coming to judgment. Thus no sooner did he suffer, than he came to be in the ascendant. The starting-point of his after-suffering career was his being quickened. His being put to death was in the flesh; i.e. on the side of his nature by which he was connected with earth and had a mortal existence. His being quickened is contrasted in being not in the flesh, but in the spirit; i.e. on the side of his nature by which he was above earth and had an immortal existence. At death there takes place a separation of soul and body. During the time Christ"s body was in the grave his soul was in Hades. It was Peter who showed himself alive to this important fact in his comments on the words of the sixteenth psalm, "Thou wilt not leave my soul in hell," in his sermon on the day of Pentecost. The expression of the fact in the Apostles" Creed is that he descended into Hades." By "Hades" is denoted the invisible world, with the special association of the world of the dead. Between our death and the resurrection we are to be in art incomplete state in so far as soul and body are not to be united. Our Lord"s identification with us extended to his being for a determined time in this incomplete state. At our death (if we axe in Christ) we believe that there is to be a quickening of us in spirit in connection with our being placed under higher conditions. So we would seem to be taught here, regarding our Lord, that the extinguishing of his life in the flesh was immediately followed by a quickening in that which could not die, and had a separate existence. While his body was not yet quickened, there was a bursting forth of glorious activity in his spirit in the new sphere of things and altered conditions into which he passed.
(3) Being quickened, he was also active in Hades. "In which also he went and preached unto the spirits in prison, which aforetime were disobedient, when the long-suffering of God waited in the days of Noah, while the ark was a-preparing, wherein few, that is, eight souls, were saved through water." In the spirit quickened, he was also active in a particular form. The congenial abode of Christ in Hades was Paradise, or the abode of the blessed dead. But he did not simply abide in Paradise; he went from it to the abode of the unsaved dead. This is here called a prison, being the place where there is meantime abridgment of liberty. He penetrated even to this department of Hades, and preached. This is a word of evangelical sense in the New Testament, and is to be interpreted in accordance with the reference to Christ"s death going before, and also in accordance with the preaching of the gospel in, 1Pe_4:6. We may understand that in Paradise he not only manifested himself as the Incarnate One, but also announced his death and his soon-to-be accomplished resurrection. And we are not to think of other announcement than this in the place where spirits are imprisoned. It is not said that he preached unto all the spirits in prison, but only unto a section of them, viz. the spirits of them that perished in the Flood. It cannot be said of the antediluvians referred to that they were very unfavorably situated for trial. There was addressed to them a call to repentance; for Noah preached preached what their sins would bring upon them (according to the revelation made to him) but also preached the means of deliverance. He preached not only by word, but by act. And God was not in haste to destroy. "My Spirit shall not always strive with man, for that he also is flesh: yet his days shall be a hundred and twenty years." During all the time the ark was a-preparing the long-suffering of God waited, i.e. not to destroy. But the men of Noah"s time were disobedient, i.e. refused, made light of proffered deliverance; and as they were overtaken by an earthly judgment, which was so complete that only eight souls ("so few as eight") were saved by means of the water, with regard to which the others, to their destruction, were skeptical. And they are here represented in the next world as spirits in prison. And yet to them Christ went and announced his death and coming resurrection. There is a certain mystery resting upon this fact which it was not the purpose of God by Peter to remove. It was sufficient to emphasize the fact that, so far from being crushed by death, he was gloriously active, even in the world of the unsaved dead. Seeing that the full significance of the fact has not been disclosed, it would be wrong to be dogmatic; at the same time, we are bound not to let go the fact which is to be regarded as an important addition to the facts contained in the Gospels. What has been given as the interpretation was substantially what prevailed until the time of Augustine. The Augustinian interpretation, the influence of which is evident in our translation, starts frown the assumption that Peter does not intend to bring out an antithesis between what was done to Christ in the flesh and what was done to Christ in the spirit. It also proceeds on the assumption that it was not Christ that preached, but Noah. There was not a proper going from one place to another, and after Christ"s death. The preaching was not founded on Christ"s death. It was addressed not properly to spirits, but to men in the flesh. These were not literally in prison, but in the prison of sin. They were not properly aforetime disobedient, but disobedient when Noah preached. Thus does the long-prevailing Augustinian interpretation break down along the whole line.
(4) Not held in Hades, he reappeared in resurrection-form and with resurrection-power on earth. "Which also after a true likeness doth now save you, even baptism, not the putting away of the filth of the flesh, but the interrogation of a good conscience toward God, through the resurrection of Jesus Christ." Water saved the eight; so water saves us still, i.e. in the antitype, the type being now baptism. How does baptism save us? It may be said of the Flood that it was the baptism of the earth. It was associated with the washing away of the filth of the old world; it was also associated with the bringing forth of a renovated world. So baptism is associated with the putting away of the filth of the flesh; it is also associated (which is to the purpose here) with the interrogation of a good conscience toward God. At baptism there used to be transacting by question and answer such as this: "Dost thou renounce Satan?" "I do renounce him." "Dost thou believe in Christ?" "I do believe in him." "Dost thou take thy stand by Christ?" "I do take my stand by him." Of the new life thus entered on by explicit covenant the efficient cause was the resurrection of Jesus Christ. Thus the apostle gets back to his line of thought. So far from being crushed by death Christ was not held within the world of the dead. The quickening which pervaded his spirit extended also, and from his spirit, to his body. He reappeared for a time on earth in resurrection-form, bringing in glorious resurrection-power first for the souls of men of which the earthly channel is baptism.
(5) Having risen from earth, he now reigns from the right hand of God in heaven. "Who is on the right hand of God, having gone into heaven; angels and authorities and powers being made subject unto him." So far from being crushed by death, Christ is now established at the right hand of God. After having, as typified in baptism, efficiently left a channel of regenerating influence for men, he left earth. As he went from one department of Hades into another, so he went up from earth into heaven. In heaven he is at the right hand of God gloriously reigning there, angels and authorities and powers, even all the orders of the heavenly hierarchy, being made subject unto him. If Christ, then, suffering for righteousness" sake, thus came to be in the ascendant, shall not we, suffering for righteousness" sake, come to be in the ascendant too, all the more that He is now in a position to bring this about for us? R.F.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv8, 10, 12 Finally, be ye all of one mind.
1Pe_3:8-9
Finally, be ye all of one mind.
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Christian unity
I. What unity is.
1. It is a mutual agreement.
2. It is a mutual care of the common interest. If there be ever so much agreement in opinion and judgment, yet if the interests are divided it is not unity.
3. The terms of union and all the means of it must be lawful. Otherwise it is not unity, but conspiracy.
II. The advantages of unity.
1. It is the safety of all societies.
2. Unity best serves the purposes of religion. I need not say that dissensions destroy the beauty and charity of religion, that thereby God is dishonoured.
3. It is the perfection of all political virtues, and for the most part of the Christian virtues also. Good government, wholesome laws, mutual security, arts and sciences, trade and commerce, are all the children of union. And as unity is the perfection of political, so it is for the most part of Christian virtues also. The apostle tells us that love is the fulfilling of the law (Rom_13:10). And then for these other Christian virtues, peace, humility, forgiveness, patience, contentment, charity, these do all as naturally flow from unity as a stream does from its fountain.
III. The relation that is between unity and charity. I cannot express this better than in St. Augustines similitude. If there be a thorn in the foot, the back bends, the eyes search, the hands are ready, and all parts are quick and active to relieve the member that is grieved. And this is the just resemblance of that charity that arises from unity. The whole body feels the smart and needs of a suffering member.
IV. Some considerations that may engage us to the love and practice of unity and charity.
1. The practice of these virtues recommends our religion to the world; that is, it gives people occasion to respect it, and speak well of it, and the least of it is that it gives them no just occasion to speak ill of it.
2. The practice of these virtues makes us like God.
3. It is the state of heaven. Unity and charity are immortal graces; they live at Gods right hand, and are part of the employment and the happiness of the other world. (Thos. Wagstaffe.)
Unity between Christian people
I. Wherein does unity between Christian people consist? Leighton suggests that St. Peter here describes five graces, of which love is the root or stalk, having two on either side: on the one side, like mindedness and compassionateness, on the other side, tender-heartedness and humble-mindedness.
II. How is unity between Christian people manifested?
III. What is the method for attaining this unity?
1. There is a direction as to detail of speech. Refrain from-
(1) The malicious.
(2) The false.
2. There is a deep and wide precept applying to the whole of life.
IV. What are the motives for being all and doing all that will insure this unity.
1. The Christian man is called to inherit blessing.
2. The cultivation of the spirit that promoted social unity ensures the summon bonum of the individual life.
3. Relationship to God is the great determining condition and motive in all that leads to true Christian unity.
(1) God knows what we are doing.
(2) God cares for what we are doing. (U. R. Thomas.)
Christian unity
Not that he would have these Jews to be of one mind with the idolatrous and profane Gentiles amongst whom they lived; but that, being believing Jews, they would all agree together in the matters of faith and religion of Christ, that they would all embrace the Lord Jesus, the only Foundation; and that some only should not look for salvation by Him, some by the law, and some by both, but that all should seek unto Him alone. And as they were thus to agree in matters of faith, so also in their civil affairs, avoiding contention and strife. (John Rogers.)
Avoiding divisions
Beware of two extremes that often cause divisions.
1. Captivity to custom.
2. Affectation of novelty. (Abp. Leighton.)
The social ideal
All of one mind, cemented into a holy unity by a common sympathy. Ministering to the saints. Pitiful to the weak, erring, and poor. Courteous to equals. Calm and forgiving under abuse and injury. Seeking peace. Living under the smile of God. Where in all the world can we discover such a community of Christians? It were a fair vision, worth going far to see, An oasis in the desert. A snatch of celestial harmony amid the jarring discords of human selfishness. The New Jerusalem descending from God out of heaven. Yet nothing less than this is the Christian ideal, as it is also that which our Lord died to secure. And it would well become us, if, without waiting for others, each one would adopt the injunctions of these verses as the binding rule of daily life. This would be our worthiest contribution to the convincing of the world, and to the coming of the kingdom of our Lord. And it would spread. And does not the apostles use of the word finally teach us that all Christian doctrine is intended to lead up to and inaugurate that life of love, the bold outlines of which are sketched in these words? (F. B. Meyer, B. A.)
Oneness of mind
This oneness of mind does not demand the monotony of similarity, but unity in variety. Not the oneness of a hop pole, or of a pile of hop poles; but of the plant which, with tendril, leaf, and fruit, rears itself aloft in the summer air. Not the oneness of a brick, or of a pile of bricks; but of the house, in which so many different materials and contrivances combine to shelter human life. Not the oneness of a child; but of a family of children who differ in age, character, temperament, and chosen pursuits, but are one in love and tender sympathy. (F. B. Meyer, B. A.)
Having compassion one of another.-
Sympathy
We have got into a strange way of thinking about that word compassion. It seems to imply a sense of superiority in the person who experiences the emotion for which it stands. We talk about sympathising with people in misfortune; but how do we set about it? I ant afraid the usual way is to go to some one in distress and say something like this: You poor thing; I am so sorry for you. And then, if it is a kind of distress that appeals to our superior power for help, we give a little alms, or we do some little act of kindness before we go away, and dismiss the subject from our thoughts. But if it is grief that excites our sympathy, we too often make matters worse by offering consolations in which we do not half believe, such as saying it is all for the best, or time will wear it out. It is easy enough to say that other peoples misfortunes are all for the best. But is it always true? Should we like to be told so in a case of our own? Everything that happens is for the best in the wise counsels of our Father in heaven. But it is for us to turn it to the best account. The true sympathy is to enter into the feeling ones self, and share it with the one to whom it properly belongs. And if we believe in the structure of Christs body, of which we call ourselves members, we must know that what belongs to one belongs to all-And whether one member suffer, all the members suffer with it, etc. The sympathy suggested by St. Peters word is a comprehensive feeling. It is not limited to any one kind of experience, such as grief or pain. It must diffuse itself throughout the whole capacity of loving hearts. Let it once but take possession of us all and see how all jangling discords will subside before its gentle touch. There will be no more room for envy, hatred, and malice, and all uncharitableness. Let us seek this precious stream of harmony at the fountainhead. Let the love of Christ constrain us to be of one heart and one soul. And now, as to the thoroughness of this sympathy, it must be a partaking of the results of every impression made upon each other. There is nothing truer than the common saying that habit is a sort of second nature, and we all know that we have it in our power to contract very much such habits as we wish. This fact is at the bottom of all our plans for bringing up our children, that is to say, if we try to bring them up after any sensible plan at all. Some of us are naturally more disposed to personal affection than others. And these take more kindly, as the saying is, to the exercise of a general sympathy with humanity at large. It is well for such persons if they do not rest satisfied with the emotion alone and pride themselves on being holier than their hard-hearted brethren. But the fact of being less disposed to feel for other people is no excuse for not trying to do it. We may cultivate it like any other habit, only far more effectually by the grace of God, till it almost seems natural to us to have compassion one of another. I remember urging this once upon a man, hard and unloving by nature, who had trouble in his family, and his answer struck me very forcibly. I see, he said, you want me to force sympathy in a hot bed. And that is just one of the ways in which it may be done, and as a tender plant it will repay the greatest care. But, perhaps, all this while, you have no very clear idea what I mean by sympathy. It seems to me that it is another way of expressing a very common idea-that of doing as you would be done by. It is the putting of ones self into the person of another-so far as it is possible or right to do so. That is to say, so far as it comes within our province as brethren, members of the same family of God-nay, more than that, of the same body of Christ-to care for each others concerns. Think of it when your friends are cross and you are tempted to answer them back-think of it when they are tired and you would worry them into your activity, or when they are cheerful and eager for some enjoyment and you would depress them with your selfish cares. Think of it again when you are judging of other peoples conduct under trials to which you have never been exposed, and when words of thoughtless censure or bitter scorn are welling to your lips. (H. C. Atwool, M. D.)
Christlike compassion
A good many years ago there lay in the streets of Richmond a man dead drunk, his face exposed to the blistering noonday sun. A Christian woman passed along, looked at him, and said, Poor fellow! She took her handkerchief and spread it over his face, and passed on. The man roused himself up from his debauch, and began to look at the handkerchief, and lo! on it was the name of a highly respectable Christian woman of the city of Richmond. He went to her, he thanked her for her kindness, and that one little deed saved him for this life, and saved him for the life that is to come. He was afterwards Attorney-General of the United States; but higher than all, he became the consecrated disciple of Jesus Christ. (T. De Witt Talmage.)
Love as brethren.
Brotherly love
I. Some qualities of brotherly love.
1. It is a peculiar and Divine principle.
2. It is comprehensive and universal.
3. It should be sincere and fervent.
4. It must be constant and permanent.
II. The way in which it should be manifested.
1. It will produce unanimity.
2. It will lead to the exercise of compassion and sympathy.
3. It will be regulated by Christian courtesy.
4. It should be manifested by Christians in their uniting in social exercises of devotion, and in the public worship of God. (Essex Remembrancer.)
Pity
Notwithstanding the many clear marks of wisdom and goodness which are found in creation, it must be confessed that the present world abounds with misery. How few can be found whose welfare is not more or less dependent on the will or humour of others; considering how much easier it is to injure than to promote human happiness, who can believe that the common Parent of all would have so little tenderness for His offspring as to leave them in a world thus constituted, without some better defence and stronger security than that of reason. But observe how admirably both the accidental and the necessary defects of reason are supplied by the active, uniform, instinctive principle of pity. For by giving to all men this principle, and placing them in a state of mutual dependency, God hath plainly constituted them the guardians of each others welfare. This tender affection is accordingly found so essential an ingredient in the composition of our nature, that the absence of it is termed inhumanity-a word which carries with it the deepest infamy. For it marks the outrage which nature suffers before it can take place. Interest or passion may put men upon acts of cruelty, and these acts by degrees may be formed into habits. And it were well if certain nations, among the most civilised in other respects, were more sensible of this danger. Nor is it any excuse to say that, for the safety of society, actions must be punished with severity. For though all this be true, yet is anyone so much a member of the community as to forget that he is a man? Or does sound policy require that the celestial justice should be transformed into an infernal fury, and employed in a Christian country in torturing malefactors by arts and inventions which are truly diabolical? As errors and corruptions in religion and government may account for these instances of national cruelty, so those of education may generate in particulars the same barbarous spirit. The veriest caviller must admit, unless he is stout enough to combat conviction, that benevolence and pity are qualities as proper to the whole species as modesty and chastity are peculiar to the one half of it. When God was pleased to place us in this state of trial, to render it the more supportable He gave men social and benevolent affections. And when He is pleased to admonish them by the mouth of His inspired apostle to be pitiful or compassionate, it is only referring them to those very feelings with which He has impressed, to those very faculties with which He has endowed them. (J. Mainwrigg, B. D.)
Be courteous.-
Christian courtesy
The apostles are not only careful to lay the foundation, but to build up. How comprehensive this whole verse, Cherish fervent charity, and discover it in acts of pity or courtesy, according to circumstances. By courtesy we are to understand a considerate regard to the feelings and accommodations of others, resulting from a principle of Divine love, and discovering itself by a corresponding behaviour in all the various circumstances of our ordinary intercourse with mankind.
I. Simplicity and Godly sincerity. The courtesy of the world is an imposing form, a delusive shadow, an artificial mode or fashion which persons acquire under the discipline of their dancing master.
II. Disinterestedness. The courtesy of the world is selfishness disguised.
III. Uniformity. The courtesy of the carnal mind is a sickly, humorsome, capricious thing, altogether incapable of persevering exertion.
IV. It is invariably associated with humility. In honour preferring one another. The men of the world do this in appearance. It is not the habit which properly belongs to them; it is the costume of a better country than that which claims them for its own; a foreign dress, which, like the traveller in his journey, they find it convenient to assume; a mere cloak worn in public to cover the deformity of their natural disposition. The courtesy of those who follow Jesus is the unaffected expression of a poor and contrite spirit.
V. To this may be added vigilance. It watches for opportunities of exertion, yet is not troublesome-not officious. It originates in a certain kindness of heart which may be called the wakefulness of love. Lessons:
1. Courtesy is a duty of more than human obligation. A breach of good manners is therefore not merely a departure from an arbitrary rule imposed by the fashion of the world, but a breach of charity. It is a violation of the law of love.
2. Courtesy to man is perfectly consistent with faithfulness to God. A good soldier of Jesus Christ must bear his testimony against sin; but our subject prescribes the manner only of so doing.
3. Man cannot practice Christian courtesy till he has renounced the world; for the world is not the school in which true politeness can be acquired. To be kind to the evil and to the unthankful is a lesson of heavenly wisdom. (J. Summerfield, M. A.)
Minor morals
When the writer was a boy, there was in his neighbourhood a stable where a troublesome horse was kept. This horse had a most inveterate habit of kicking. His owner, however, took care always to explain that though his horse was a furious kicker, it did not mean anything. Poor consolation certainly to anybody who received a kick-that the horse had no particular ill-will to him! It was just a way it had! Since we grew up to manhood, we have discovered that the quadruped in question was the type of many bipeds. Some Christians have a genial disposition which falls like sunshine on all around them. Such a man was Wilberforce; we wish there were more of this class-Gentle unto all men, apt to teach; patient. He is a good man at bottom, but has a troublesome temper, is a character which has many representatives in the Church. And for such the apology is usually made that it is just their way! Their way, forsooth! and is that all that grace is doing in them? There is certainly much to annoy in this world of ours. We are engaged, for instance, in some matter of business which requires concentration of thought, when we are interrupted by a visitor whose errand is of the most commonplace description. We feel a rising irritation at the unreasonable intrusion, but the text, Be pitiful, be courteous, forces us into complacency, and we are the better for the lesson. Or we are enjoying that very pleasant thing, a busy leisure, say on some quiet Saturday evening, when some acquaintance for whom we have no particular esteem looks in, just to pass an hour or two, knowing that we were not likely to be engaged. This is a little provoking, no doubt, and we are apt to give our visitor a very cold shake of the hand, till, Be pitiful, be courteous, sounds in our conscience, and we perhaps discover at the close of the evening that we have had a valuable opportunity both for giving and getting advice. Did either of those visitors intend to annoy us? No, by no means. The inconvenience in both cases arose from ourselves, and not from our visitors. How very unreasonable, therefore, would it have been in us to get angry at them, and send them away smarting under some cutting words, in all likelihood to be our enemies forever after! One advice we would give; it is the result of experience. If you really are so engaged that you cannot afford a visitor a few minutes conversation, tell him so. Do it plainly, frankly, politely; and you may be sure that he will be thankful to you for preventing him intruding unreasonably on your time. We pass, however, to another class of cases. We remember hearing it said of the manager of a bank, who died many years ago, that he could say no with a better grace than most men could say yes. He spoke what was painful in the least painful manner possible. How much does usefulness in the world depend on manner! Often have we seen a harsh manner destroy much good. And living examples there are everywhere of Christian men who would have done much good but for that abominable manner of theirs. No doubt there is an opposite extreme-a silky, whining, namby-pambyism, which in the eyes of all sensible people is despised as silly and suspicious. This, however, is much rarer than the bad manner-the icy coldness, or suspecting distance, or rudeness of the rough Christian. Some years ago a friend of ours was in an omnibus passing from the heart of our city to one of the suburbs. The omnibus stopped to pick up a passenger, who, from being welcomed by the others, was evidently well known and esteemed. Our friend admired the hearty old man, who had a kind word for everybody; and his kind words were evidently considered compliments, though spoken in broad Scotch. From some words that dropped from him, he was evidently a man of unusual talent, and a Christian. Our friend wondered who he could be, and all the more as the unknown, with the most polite attention, gave a poor servant girl some information which she desired about a house she had been told to call at. Who could this lovable yet mysterious stranger be? It was Dr. Chalmers. The genial old man had room in his large heart for sympathy and kindness to all. If we are to do good to all as we have opportunity, we must abound in kind words. Passing along the street a few days ago, we saw a little child who had tripped his foot, and fallen down. He was crying over his distress. We lifted him up, instinctively saying, Poor little fellow! These little words of sympathy were very cheap, but they brushed away his tears, and spread sunshine over his face again. The poorest on earth can say a kind word to his struggling brother or sister; and who can tell the good that may be done by a single kind word? It may cheer an inquiring sinner; it may send a faint believer on his way rejoicing. (D. Dickson.)
Christian courtesy
The words courtesy and courteousness are derived from the term court, and are used, in their primitive sense, to describe that refinement of manners which prevails in the palaces of princes and distinguishes the intercourse of the great; and because, from the corruption of courts, those who move in them have often used the manner and phraseology of respect when feelings directly the reverse have been rankling in the heart, the terms themselves have been associated in many minds with all that belongs to flattery, insincerity, and falsehood. Courtesy unquestionably refers to all that belongs to affability of manner in intercourse with one another; but Christian Courtesy involves along with it the internal principle from which that affability should proceed. All true courtesy presupposes the principle of benevolence, or goodwill towards men; a desire to promote, and complacency in, the happiness of others. It has been called benevolence in trifles-a care in little things, in words and manner and acts, by minute attention, to guard the feelings and to consult the comfort and happiness of others. It comprehends a readiness to conform to their tastes and habits in matters of indifference, an obvious preference of their accommodation to our own; a solicitude to avoid whatever may give pain, when no principle forbids; and, in short, a constant endeavour to prevent pain and impart pleasure.
I. Let us, then, examine some different aspects of courtesy. Towards superiors it is respect and deference; towards inferiors it is condescension and civility; towards equals it is bland and affable attention. Or we shall see better what it is by looking at its opposites. Christian courtesy stands opposed to gross defects and errors in the behaviour. In relation, for instance, to superiors, it is opposed not only to impertinence and presumption, but to obsequiousness. In relation to inferiors it stands opposed to coldness, to neglect, to pride, to positive contempt of them altogether, or a disregard of their feelings. In relation to equals it stands opposed to moroseness, or an unwillingness to be conciliated; to sullenness, or a kind of settled gloom of countenance and carriage; to impertinence of remark and rudeness of reply; to inattention of two kinds, inattention either positive or negative that is, either to do something for others, or kindly to receive what is done for us. It stands opposed to whatever is eccentric, or the indulgence of what is not tolerated by the general usages of society. It stands opposed to fretfulness-that is, the art of determining never to be pleased, and the want of disposition even to appreciate the sacrifices made for the very purpose of promoting their pleasure. Finally, it stands opposed to pride-to pride of family, to pride of intellect, to pride of money, to pride of accomplishments, and to the worst of all pride-the pride of spiritual pretensions. It is to be observed that the possession of this virtue in full play implies two things. It implies that benevolence exists in the mind of the individual as a principle; not merely as a fluctuating feeling, according to the flow of the spirits and the circumstances of the day, but as a principle-that is, the steady purpose of the reason, based upon the remembrance of the relation of man and man, and a just regard to the will of God. It implies, secondly, that it is so regular as to be habitual; that an occasion of failure from a sudden irruption of what remains, either of unsanctified or incurable depravity, is felt and lamented; that an endeavour to repair the injury accompanies the neglect; and that the principle is reestablished in the moment of the judgment regaining the ascendency. Let us now observe more particularly the sphere in which this virtue is to act and to display itself; of course, this is commensurate with our social relations, but we may mention some a little more particularly.
1. It should be seen in the family, and should regulate the intercourse of kindred. Here it is the mode of manifesting love, properly so called; and it preserves and purifies affection, by requiring that its expression be respectful and delicate; it keeps it from being disordered and debased by vulgar familiarity; it prompts to little ingenious devices, by which it is sustained.
2. But, further, the virtue to which I refer should be seen in the Church. As far as the present condition of society allows, it will promote among the members of a church the expression of interest and sympathy.
3. Again, it should accompany the Christian into the world. In the transaction of business a Christian should be distinguished by a readiness to oblige, and a carefulness to observe whatever may diffuse pleasure and give satisfaction. In social and familiar intercourse it requires to be often and habitually observed. But I remark, more particularly, that in argumentative conversation courtesy is eminently required. It should make us fair in argument, just to objections, calm in reply, capable of combining affability of manner with firmness of opinion, and respect for conscience with opposition to mistake. It should lead us to despise a spirit of personality. But two observations still remain.
(1) I wish it, then, not to be supposed that Christian courtesy extinguishes all strong feeling, and forbids the excited and powerful expressions of benevolence. Goodwill towards man implies no approval of his vices; love to humanity does not destroy distinctions of character.
(2) Neither is it to be supposed that courtesy to others involves a forgetfulness of what we owe to ourselves, or a just sense of what others owe to us. There are two extreme opposites to which the man whose courtesy is Christian and conscientious cannot go; and, therefore, his character may sometimes be mistaken. He cannot give, as is said in Scripture, flattering words-that is one extreme. And he cannot return railing for railing-that is another. In this descriptive account of courtesy it may not be amiss to make a remark, suggested by our Lords conduct. It is to be distinctly noticed that in all His allusions to publicans and sinners He never uttered anything against them like the language He employed towards the Pharisees; it was their profession of religion, in connection with their vices, which called forth His terrible rebuke. Now, from this circumstance we learn that in the exercise of courtesy a greater degree of it may be expressed towards decidedly worldly characters than towards inconsistent professors of religion.
II. The obligations under which we lie to the cultivation of this Christian grace.
1. In the first place, it rests upon the very same authority with every other part of the Divine law. God has expressly enjoined it; and we are thus, at once, in possession of the most infallible of all arguments to vindicate its propriety.
2. Secondly, to Divine authority we join Divine example. Our Lord during His incarnation exemplified this virtue.
3. In the third place, to the example of our Divine Master we add some of the examples of eminent saints. Abraham, when he stood up before his dead and bowed himself to the people of the land; Solomons bearing towards the Queen of Sheba, rising and paying her distinguished regard; many of the prophets, from their deportment to the kings, though armed with messages to which the monarchs had to bow; but, above all, Paul-Paul, the most distinguished for zeal as an apostle, was the most remarkable for courtesy as a man.
4. I conclude this part of the subject by simply repeating a few passages of Scripture, which either especially inculcate or obviously involve the exercise of the duty. I merely enumerate them: Be gentle towards all men. Let all wrath, and anger, and clamour, and malice, and evil speaking, be put away from you; and be ye kind one to another, with brotherly love, in honour preferring one another. Look not every man on his own things, but every man also on the things of others; that is, avoid selfishness, and cultivate courteousness and reciprocal sympathy. Let each man please his neighbour to his good for edification. Let your speech be always with grace. Give honour to whom honour is due. Honour the king. Honour all men; love the brotherhood. Give none offence to any man, neither to Jew nor Gentile, nor to the Church of God. Let love be without dissimulation.
III. Inducements to the exercise.
1. Now, in the first place, in relation to this virtue of courteousness, we may begin with the very lowest by remarking that an inducement to the cultivation of courtesy towards others arises from the pleasure we experience when it is exercised towards ourselves. We cannot help being conciliated by attention when it seems to be sincere. It prepossesses us in favour of a person. It removes prejudices which we entertain.
2. Secondly, the consciousness of the power should lead us to reflect that others may be acutely pained by little omissions and acts of which it is possible we were not aware at the moment, and by which we meant no evil.
3. In the third place, another inducement, equally worthy the attention of persons professing godliness, arises from the effect which a courteous or an opposite behaviour may have upon men of the world. Let not your good, says the apostle, be evil spoken of. This want of courtesy often has the effect of destroying the influence of distinguished excellence,
4. Lastly, in looking at a character distinguished by this virtue in its real principle, as well as in its manifestation, we cannot but be impressed with the worth to which it conducts and the dignity it confers. It sup poses-in its higher state and more perfect exercises-it supposes a very great degree of self-government, a noble superiority to little weaknesses, by which many are characterised.
5. In fine, we should discover an inducement to this duty in the charm with which, when sincere, it embellishes existence. If all mankind were perfect in the principle and expression of courtesy, the world would be the scene of perfect and exalted felicity. (T. Binney.)
True courtesy, and how to attain to it
I have sometimes seen in the neighbourhood of large towns streets of houses half-built; the foundations have been laid, the walls run up, the roof put on; but the mere shell is there, with no window frames, no flooring laid on the joists, no paper on the walls, etc. It seems to me that there are many men and women whose lives have been built up by religion about as far as these unfinished houses. They have sterling goodness, they are sober, the foundation is there; but oh! for a little paper and furniture to add comfort and softness, some of the graces of life, and especially the grace of Christian courtesy.
I. Distinguish true courtesy from false imitations of it.
1. We must distinguish true Christian courtesy from snobbishness. Many people think that to be courteous means to bow down to a man who has a longer purse, a better coat, or bluer blood than they have.
2. Again, we must not mix up this grace with the mere observance of certain elaborate and artificial rules of etiquette, which men who are occupied all day long with hard work, and who are naturally simple and direct in their way of life, dislike.
3. Courtesy is the natural result of grasping the second great principle of the Christian religion, Thou shalt love thy neighbour as thyself. Grasp the thought that your neighbour has as much claim to your respectful consideration as you have yourself, and you will become courteous. This consideration will be tempered by a further feeling, produced by the actual position of the person towards whom it is extended. Towards woman the consideration is tempered with tenderness, and becomes chivalry. Towards great leaders in state, religion, literature, art, it is qualified by respect.
II. Point out plainly our deficiencies in it. Are husbands always courteous towards their wives? There is a neglect, it is to be feared, of this virtue sometimes among Christian Churches. Nonconformists and Church people are not always courteous to one another. Then there is often discourtesy in politics. But why should we impute wrong motives to political opponents? Lastly, is there not room for more courtesy between class and class? Is there not something of an aggressive tone in the I-am-as-good-as-you manner of some of us towards those who are richer than ourselves? Of course, you are as good, if by good you mean that your soul and your rights are as precious in Gods sight. But why needlessly flaunt this in the face of those who have no desire to question it? Those who are poor need not be servile nor blunt. Be courteous.
III. How shall we attain to this spirit of Christian courtesy? The only true way of attaining to it is by living in the Spirit of Jesus Christ. (C. H. Irwin, M. A.)
Christian courtesy
The precept of the text does not, indeed, belong to the highest order of Christian precepts. It does not rank with self-denial, purity of heart, patience, forgiveness of injuries, love of the brethren, love to Christ Himself, and heavenly mindedness; yet it enjoins a duty of very great importance, and of everyday use. The demands for courtesy are continually occurring. Every person with whom we have intercourse may give an occasion for the observance or neglect of it. It is, moreover a duty which every man has it in his power to perform. It costs nothing.
I. The nature of courtesy as a Christian duty.
II. Its beneficial effects on society.
III. The strength which it adds to Christian principle. Courtesy, as a Christian duty, is, in fact, nothing more or less than a particular exercise of Christian love. It is one of the outward acts wherein is manifested that disposition of heart which the new commandment of Jesus Christ inculcates. Yet, as courtesy is but the out ward expression of that inward excellence, it may be shown by those in whose hearts the grace of love does not dwell. The very same things to which love would prompt may be done on lower grounds, and from inferior motives. Indeed, the perfection of good breeding is simply this, that it makes a man seem to be what love causes him to be indeed. But then, where the principle of Christian love is wanting, the courtesy which springs from mere good breeding is very partial and very irregular-sometimes it falls short of the mark, at other times it goes beyond it; towards inferiors it is often scanty in its attentions; towards superiors, excessive. The poor, says Solomon, useth entreaties, but the rich answereth roughly. This is but too true where the intercourse between these two grand classes of mankind is regulated by no higher law than the law of politeness. But it is the character of Christian love in no case to behave itself unseemly. Shall I answer such a one roughly because he wears a coarser garment or feeds on meaner fare? Politeness may not forbid it; but Christian love surely will. There is another irregularity in the courtesies of politeness which is not found in those of love. It is one main office of courtesy to keep in check those petulant tempers which, wherever they are not checked, create uneasiness and give offence. Now, if there is any place where it is peculiarly important that a man should restrain these tempers, it is at home. Yet good breeding, which leads a man to curb his sullen humours when he is abroad, by a strange contradiction suffers him to let them loose at home. And here I would observe that the good which is done by Christian courtesy is also done by the imitation of it. The counterfeit, when well executed, passes current, and produces the same effect as the sterling coin. It is here just the same as in the case of almsgiving; the alms which are given from ostentation do the same good as those which are given from love. It makes a great difference to the giver, but none at all to the receiver. Take courtesy on the very lowest ground: suppose there to be nothing of Christian love in it, yet think what it prevents that is contrary to love. Many a quarrel has arisen, and many a deadly feud been caused by the mere absence of courtesy. Where courtesy prevails, no affronts are offered, no feelings are wounded; nothing is said or done which can provoke to wrath. And the benefits hence arising are incalculable. But the most important view of courtesy is that which we proceed, in the third place, to consider, viz., the strength which it gives to Christian principle. Here, however, I must premise that it must be a Christian principle itself before such a principle can be strengthened by its exercise. It must proceed from love, or it cannot strengthen love. And in making this inquiry we may observe that where courtesy is not there is reason to suspect that love is wanting also. It is true some minds are cast in a rough mould, and cover much substantial kindness under a rough exterior. It is pity it ever should be so; and when it is so, the reality of Christian love appearing in so questionable a shape is not lightly to be taken for granted. Is the grace of God to do nothing for a man? These are considerations well worth being weighed by those who would excuse their want of courtesy upon the plea of a naturally rugged temper. It behoves such to examine themselves whether they be in the faith. Courtesy alone is not sufficient to prove a man a true Christian.
1. In the first place, then, is your courtesy irrespective of persons, shown to the poor as well as to the rich?
2. Does not your courtesy sometimes go beyond the mark, as well as fall short of it? Does it not sometimes degenerate into flattery or a hypocritical gentleness? If, on fairly considering these questions, you have good reason to conclude that the spirit of Christian love does indeed dwell in you, be thankful for so excellent a gift, and let it exercise itself in truthful courtesy as much as possible. By every such exercise the principle of love itself is strengthened. Such is the very law of our nature. And though this courtesy does not of itself take so high a rank as the other graces which have been mentioned, though it is a very familiar, and may be thought trivial thing, yet it has this advantage, that the opportunities which it affords for the increase of love are far more numerous than those which can be obtained from any other source. They are continually occurring. Rut two things are to be remembered. It has been already shown that love must be formed in the heart before it can be exercised. From what source, then, does love proceed? It springs front faith in the Lord Jesus Christ, and from nothing else. But though I say this, I would observe, in the last place, that I do not mean by so speaking to shut out the continued agency of the Holy Spirit in strengthening the principle of love, nor the necessity of prayer for the supply of that Spirit. (J. Fawcett, M. A.)
Christian politeness
1. There is a reciprocal action between an outward deportment and the radical condition of the heart. Religion is real refinement. It is not surface work, but begins within, with the motives of the heart. It acts outward, and then reacts inward, as the root shoots upward into the branch, and then, by pruning the branches, the life of the root in turn is improved. As Demosthenes said of oratory, so may we say of religion-action is of the first and last importance.
2. A great deal of Christian kindness is pent up by solid stiffness of life, and so inoperative. Therefore, manners should be studied. A spring of pure water may be obstructed by leaves and twigs, and so is the stream of inward affection clogged by outward hindrances in its manifestation.
3. Considerateness is an essential element of Christian politeness. Be pitiful, be courteous. It is because your neighbour is weaker and ready to halt that you make straight paths, etc. (Heb_12:13). (Hugh S. Carpenter, D. D.)
True courtesy
General Lee was in the cars going to Richmond one day, and was seated at the end farthest from the door. The other seats were filled with officers and soldiers. An old woman, poorly dressed, entered at one of the stations, and, finding no seat, and none having been offered to her, approached the end where the general was seated. He immediately rose and gave her his seat. Instantly there was a general rising, each one offering his seat to the general. But he calmly said, No, gentlemen, if there was no seat for the infirm old woman, there can be none for me. The effect was remarkable. One after another got out of the ear. The seats seemed to be too hot for them. The general and the old lady soon had the car to themselves. The Hon. Daniel Webster was walking with a friend in Washington, when a coloured man passing by bowed very low to him. Mr. Webster returned as deep an obeisance. Do you bow in that way to a darkey? asked his friend. Would you have me outdone in politeness by a negro? replied the great statesman. And in his reply there is great wisdom. None of us can afford to be outdone in this by one of either a poorer or richer position.
Good manners
There has been for many years now in England a depreciation of the courtesies of manners as old-fashioned and out of place. We agree with Locke, Good manners are the blossoms of good sense, and, it may be added, of good feeling too. Up-right and down-straight people need not diminish these excellent qualities, but they might often remember that politeness is not all French polish. (W. M. Statham.)
The reward of courtesy
A few years ago, a couple of gentlemen, one of whom was a foreigner, visited the various locomotive workshops of Philadelphia. They called at the most prominent one first, stated their wishes to look through the establishment, and made some inquiries of a specific character. They were shown through the premises in a very indifferent manner; and no special pains were taken to give them any information beyond what their own inquiries drew forth. The same results followed their visits to the several large establishments. By some means they were induced to call at one of a third or fourth-rate character. The owner was himself a workman of limited means; but, on the application of the strangers, his natural urbanity of manner prompted him not only to show all he had, but to enter into detailed explanation of the working of his establishment. The gentleman left him not only favourably impressed towards him, but with a feeling that he thoroughly understood his business. Within a year, he was surprised with an invitation to visit St. Petersburg. The result was, his locomotive establishment was removed there bodily. It was an agent of the Czar who had called on him. He has recently returned, having accumulated a princely fortune, and still receives from his Russian workshops a hundred thousand dollars a year, and has laid the foundation of the largest fortune in this country: and all are the results of civility to a couple of strangers. When Zachariah Fox, the great merchant of Liverpool, was asked by what means he contrived to realise so large a fortune as he possessed, his reply was, Friend, by one article alone, in which thou mayest deal too, if thou pleasest-civility.
Politeness
During the American War of Independence an old lady, who had a store in Philadelphia, used to say that the most profitable thing she kept in her shop was politeness, it drew the very children to her even better than sweeties. What was it that gave Miss Nightingale such powerful control over the soldiers and seamen in the hospitals during the Crimean war, so that they would have done any thing for her in their power; and in her presence they would not have uttered a single coarse, vulgar, profane, or improper word. It was, no doubt, largely owing to her refined, cultured, polite manner, dominated by a truly Christian spirit.
The true gentleman does not indict pain
It is almost a definition of a gentleman to say that he is one who never inflicts pain. He is mainly occupied in merely removing the obstacles which hinder the free and unembarrassed action of those about him, and he concurs with their movements rather than takes the initiative himself. He care fully avoids whatever may cause a jar or a jolt in the minds of those with whom he is cast-all clashing of opinion, or collision of feeling, all restraint, or suspicion, or gloom, or resentment; his great concern being to make every one at their ease and at home. He has his eyes on all his company; he is tender towards the bashful, gentle towards the distant, and merciful towards the absent. He guards against unseasonable allusions, or topics which may irritate. He has no ears for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. (J. H. Newman, D. D.)
True politeness
Here is an illustration of true politeness exhibited by both classes of society. One day, in hastily turning the corner of a crooked street in the city of London, a young lady ran with great force against a ragged little beggar boy, and almost knocked him down. Stopping as soon as she could, she turned round and said, very kindly, to the boy, I beg your pardon, my little fellow; I am very sorry that I ran against you. The poor boy was astonished. He looked at her for a moment in surprise, and then, taking off about three-quarters of a cap, he made a low bow and said, while a broad, pleasant smile spread itself all over his face, You can have my parding, miss, and welcome; and the next time you run agin me, you may knock me clean down, and I wont say a word. After the lady had passed on he returned to his companion and said, I say, Jim, its the first time I ever had anybody ask my parding, and its kind o took me off my feet. (E. J. Hardy, M. A.)
Politeness
is the oiled key that will open many a rusty lock. (J. C. Lees, D. D.)
Small courtesies not overlooked
When the Duke of Wellington was ill, the last thing he took was a little tea. On his servants handing it to him in a saucer, and asking him if he would have it, the Duke replied, Yes, if you please. These words were his last words. How much kindness and courtesy are expressed by them! He who had commanded the greatest armies in Europe did not despise or overlook the small courtesies of life. How many boys do! What a rude tone of command they often use to their little brothers and sisters, and sometimes to their mothers! This is ill bred, and shows a coarse nature and a hard heart. In all your home talk remember if you please. Among your playmates dont forget if you please. To all who wait upon you and serve you, believe that if you please will make you better served than all the cross or ordering words in the whole dictionary. Dont forget three little words-if you please.
Politeness and its place
Sir Arthur Helps had the happy faculty of putting expressions of wisdom into a few words. It was he who said, Familiarity should not swallow up courtesy. Probably one half of the rudeness of youths of this day, that later in life will develop into brutality, is due to the failure of parents to enforce in the family circle the rules of courtesy. The son or daughter who is discourteous to members of the family because of familiarity with them is very likely to prove rude and overbearing to others, and very certain to be a tyrant in the household over which he or she may be called on to preside. There is at this day undeniably among the rising generation a lack of courteous demeanour in the family. Of all places in the world, let the boy under stand home is the place where he should speak the gentlest and be the most kindly, and there is the place above all where courteous demeanour should prevail. The lad who is rude to his sister, impertinent to his mother, and vulgar in the house, will prove a sad husband for a suffering wife, and a cruel father to unfortunate children. The place for politeness, as Helps puts it, is where we mostly think it superfluous.
Goodness spoilt by rudeness
Goodness with rude manners is in fact like a coquette; or a beautiful river that dives into dark coves and reappears; or a star with two faces; or an instrument that plays sweet and angry tunes by turns. (Good Words.)
Not rendering evil for evil.-
Do not retaliate
The old law of an eye for an eye is repealed, in favour of that nobler legislation which bids us do good to those that hate us, and pray for them who despitefully use and persecute us. Let us be like the rock on the wilderness march, which when smitten yielded water to the thirsty hosts. (F. B. Meyer.)
Railing for railing
To render railing for railing is to think to wash off dirt with dirt. (J. Trapp.)
Fire does not extinguish fire
Fire is not extinguished with fire, but with water; likewise wrong and hatred, not with retaliation, but with gentleness, humility, and kindness. (Chrysostom.)
Good for evil
While George Wishart in 1512 was descending the steps of Cowgate, Dundee, from preaching to the plague-stricken people, one of the priests, who determined to get rid of him, stood ready to strike him. George knew he meant no good. Friend, what would you? and quick as thought wrested the dagger from the would be murderers hand, and flung it on the ground. The bystanders now cried with indignation, Kill him, kill him, the murderer, the assassin! and, drawing their dirks, they rushed on the priest. Stay, friends, harm him not. And George Wishart bravely stood between the angry men and the scowling priest, who slunk against the wall, saved by the one he had sought to kill, whilst the reluctant citizens allowed him to get away unhurt.
Called, that ye should inherit a blessing.-
The work and wages of the Christian worker
I. To bless is the Christians work, for thereunto is he called.
1. The first thing to be noted with regard to this blessing as the calling of the Christian is that it is conceived of not as a mere matter of words and form, but as something real and effective. In order to bless we must not only have goodwill, but we must also have sufficient power and suitable means at our command. Whom the Lord blesses he is blessed. And the manner of our blessing must be as His. Whom we bless must receive from us the blessing, and to do this we must bless him from the house of the Lord, with the Lords blessing.
2. Again, to bless is to do something more than to bestow a gift. The multitude which pressed around Jesus and received from Him abundant food out of the five loaves and two fishes had obtained a precious gift, but it was a blessing in the true sense only to those who afterwards confessed before Jesus: Thou art the Christ the Son of the living God. The gift may be merely material; the blessing must be spiritual. The Lord blesses that man in whose soul He reveals His Son. These, then, are the leading characteristics of the blessings of the Lord-it is real and effective, and it is spiritual. Our Lords life on earth from first to last was one continuous act of blessing as thus understood. And now as He is, so are we in this world. As Christ was called to bless, and has, in the fulfilment of His calling, blessed us, so we are called to follow in His steps, and bring to others the blessing which we ourselves enjoy. To continue Christs work in the world, to be Christs representatives upon the earth, this is at once the highest and the most comprehensive description of the Christians rank and position. Seeing, then, that this is our heavenly calling, we ought to consider it, so that we may accomplish our calling, and by word and deed bless as we have been blessed. Our calling-the phrase is well understood in the affairs of everyday life. Whatsoever a mans calling may be, upon that he is expected to concentrate his attention. The slave of Satan is diligent in doing his masters will, he yields his members as instruments of unrighteousness unto sin. Surely we must show a like diligence in our heavenly calling by yielding ourselves to God and our members as instruments of righteousness unto God. Our calling is to bless, and this calling we realise just in the measure in which we surrender ourselves to God, and put all our powers at His disposal, to be used by Him as instruments in His work of grace and salvation.
II. We are called to bless, and we are encouraged to labour on in our calling by the assurance that we shall not miss the inheritance, We are called to bless that we may inherit a blessing. In the keeping of Gods commandments there is a great reward. Simply to be called of God is to receive a blessing. But for the encouragement of the worker in the presence of those who render him evil and rail upon him, so that in his mission of blessing he may not become weary in well doing, the apostle assures him that even over and above the blessedness of being called to bless, there is blessing in store for him-an inheritance of blessing of which he shall have certain foretastes here and full experience in the bliss of heavens rest. What is the blessing which those who bless inherit here and now?
1. There is, first of all, the joy that comes from the assurance that we are obeying the command of Christ and realising His expressed desire.
2. Then, again, there is the joyful experience of a growing likeness to Christ. It is the truest joy of the disciples heart to know that he is being conformed unto the image of the Saviour who is so dear to him.
3. And now, finally: What is the blessing which those who bless hope yet to enjoy amid the bliss of heaven? The fulness of the inheritance is entered upon only when all differences between us and the Heir have ceased. And in order that this consummation may be attained unto, we must go on prosecuting our calling, which is to bless as He blessed, who went about doing good, yearning over the unthankful and the evil whom He had come to seek and to save. (John Macpherson, M. A.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v8 Chapter 10
Chapter 10
THEY WHO BLESS ARE BLESSED
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1Pe_3:8-16
THE Apostle now ceases from his special admonitions, and enforces generally such qualities and conduct as must mark all who fear the Lord. "Finally," he says-and the word may indicate the close of his counsels; but the virtues which he inculcates are of so important a character that he may very well intend them as the apex and crown of all his previous advice - "be ye all likeminded, compassionate, loving as brethren, tenderhearted, humble-minded." St. Peter has here grouped together a number of epithets of which all but one are only used in the New Testament by himself, and they are of that graphic character which is so conspicuous in all the Apostles language. "Like-minded." If the word be not there, the spirit is largely exemplified in the early history of the Church. How often we hear the phrase, "with one accord," in the opening chapters of the Acts. Thus the disciples continued in prayer; {Act_1:14} thus they went daily to the temple; {Act_2:46} thus they lifted up their voices to God, {Act_4:24} for all they that believed were of one heart and one soul. {Act_4:32} Such lives exhibit harmony of thought, the same aim and purpose. The men may not, will not, always use the same means or follow the same methods, but they will all be seeking one result. Such unity is worth more than uniformity. "Compassionate." This feeling St. Paul describes {Rom_12:15} as rejoicing with them that do rejoice and weeping with them that weep. For the paqhata of this life are not always sorrowful, though the best of them are not worthy to be compared with the glory that shall be revealed. {Rom_8:18} "Loving as brethren." The sense of the brotherhood of Christians is strongly marked in all the New Testament Scriptures. It is the name by which our Lord claims fellowship with men, being not ashamed to call them brethren. It is the designation of the Christian body from the first, {Mat_23:8} is constantly found in the Acts and the Epistles, {Act_6:3-9, Act_11:29} and has been used of the Church in every age, marking how as one family we dwell in Him. Next comes the word which is not St. Peters alone: "Tenderhearted." St. Paul has it, {Eph_4:32} but it is no Greek notion. It was a Jewish idea that deep feeling was closely connected with some of the organs of the body; and in the Old Testament, as in the story of Joseph {Gen_43:30} and elsewhere, {1Ki_3:26} we come upon such phrases as "His bowels did yearn upon his brother." This Hebrew notion the LXX has conveyed into Greek by the word which St. Peter here uses, and which those translators had used and consecrated long before. For them so exalted was the thought contained in it that they employ it in the prayer of Manasses (1Pe_3:7) to express the tenderness of God towards the penitent, the yearning love of the Father, who sees the prodigal afar off, and has compassion. "Humble-minded." This word and those akin to it are almost a New Testament creation. The heathen had no admiration for the temper it expresses, and where they do use the word it is in a bad sense as signifying "cowardly" and "mean-spirited." Before Christ none had taught, "He that is greatest among you shall be your servant." {Mat_23:11}
It is manifest that if such harmony, kind feeling, attachment, affection, and humility flourished among believers, these virtues would put discord to the rout, and leave no occasion for rending the oneness of the Christian body. They would also be proof against evil from without, both in deed and speech, neither tempted to "render evil for evil" in their actions nor "reviling for reviling" in their words. They have a duty to the world, and cannot thus belie their Christian profession. They are called to adorn the doctrine of their Savior, and the Masters Sermon has among its prominent precepts "Bless them that curse you." This is the spirit of St. Peters exhortation, "But contrariwise blessing"; that is, Be ye of those who bless. For there is a law of recompense with God in good things as in evil; the blessers shall be blessed: "For hereunto were ye called, that ye should inherit a blessing." It is as though he urged them thus: Ye were aforetime enemies of God; but ye have been made partakers of His heavenly calling, {Heb_3:1} that ye may come to blessing. This should move you to bless your enemies. And more than this, the servant of God may receive no blessing from the world, may get curses for his blessing; but yet he knows where to flee for consolation. He can pray with the Psalmist, "Let them curse, but bless Thou," {Psa_109:28} conscious that the Lord will stand at the right hand of the needy. The psalmists knew much of such trials, and it is from the words of one of Psa_34:12-16 that St. Peter enforces his own lesson. It is a psalm full of the knowledge of the trials of Gods servants: "Many are the afflictions of the righteous"; but it is rich also in plenitude of comfort: "The Lord delivereth him out of them all." The father of long ago teaches thus to his children the fear of the Lord: "He that would love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: and let him turn away from evil, and do good; let him seek peace, and pursue it. For the eyes of the Lord are upon the righteous, and His ears unto their supplication: but the face of the Lord is upon them that do evil." A glance at the Psalm will show that the Apostle has not quoted precisely; and though he has much in common with the Greek of the LXX, he does not adhere closely to that. But he gives to the full the spirit both of the Hebrew and the Greek. The life of which the Psalmist speaks is life in this world. The original explains this by making the latter clause of the verse, "and loveth many days, that he may see good." And the love is to be a noble feeling, a desire to make life worth living. Such a life must exhibit watchfulness over words and actions. The precepts begin at the beginning, with control of the tongue. Control that, and you are master of the rest. "It is a little member, but boasteth great things." "The world of iniquity among our members is the tongue, which defileth the whole body". {Jam_3:5-6} It needs to be kept as with a bridle, and not only when the ungodly are in sight, but constantly. But the words of the Psalm contemplate a further danger. Men may give good words with the lips while the heart is full of bitterness. Then the lips are lying, and this is an evil as great as the former, and more perilous to him who commits it, because the sin does not come to the light that it may be reproved, but contrives to wear the mask of virtue.
And the actions need watchfulness also. They must not only possess the negative quality of abstinence from evil, but the positive stamp of good deeds done. "By their fruits ye shall know them." And the work will be no light one. Peace is to be sought, and the Apostle uses a word which implies that a chase is needful to obtain it. St. Paul has a passage very much in the spirit of St. Peters teaching here, and the words of which picture distinctly the difficulties which the Christian will have to labor against: "Giving diligence to keep the unity of the Spirit in the bond of peace." {Eph_4:3} This tells us why our Apostle urges the pursuit of peace. It is the clasp which binds the Christian communion together. From all sorts of causes men are prone to fall apart, to break the oneness; and peace is able to hold them fast. Hence the diligence in seeking it, the earnestness of the pursuit that it may not elude us.
But when all is done, when men have not been sitting with folded hands waiting and dreaming that peace would come without pursuit, but have labored for it, they do not always attain to it. "I am for peace," says the Psalmist, "but when I speak, they are for war". {Psa_120:7} And so the disappointed struggler is directed to the sure source of consolation amid discomfiture. The Lord marks his efforts, knows their earnest purpose in spite of their ill-success. He beholds also those who have withstood them, but with far other regard. St. Peter has not quoted what the Psalmist says of their fate: "God will root out the remembrance of them from the earth." Gods righteous pilgrim is not forgotten. His prayer is heard, and will be answered for good. No shadow has come between him and God, though his lot seem very dark. Neither can the wrongdoer raise a shadow to screen himself from the all-seeing eyes. All things are naked and open before the eyes of Him with whom we have to do.
Thus far St. Peter has used the language of the Psalmist, and among the converts the Jews would be sure to supply from the context those other words, "O fear the Lord, all ye His saints; for they that fear Him lack nothing." The Apostle clothes that same thought in his own words: "And who is he that will harm you, if ye be zealous of that which is good? "He has repeatedly dwelt on the power of goodness to win unbelievers to its {1Pe_2:12; 1Pe_3:1} and the same idea shapes his words now. In those days the Zealots were well known, and their unbounded enthusiasm for their evil cause. Josephus lays the destruction of Jerusalem at their door. The Apostle would have Christs disciples "zealots" for Him. Let there be nothing halfhearted in their service, anal its power will be irresistible. It will avail either to silence and confound the adversaries, or to strengthen the faithful so that the smell of the furnace of persecution shall not pass upon them. They shall be enabled to break the chains with which their foes would bind them as easily as Samson his green withes. "But and if ye should suffer for righteousness sake, blessed are ye." If ye endure chastening, God is dealing with you as with sons. He has called Himself your Father; Christ has claimed you for brethren. He, the righteous, suffered; shall we not reckon it for a blessing to be worthy to bear the cross? Only let us be of good courage. He that endureth to the end shall find salvation. "And fear not their fear, neither be troubled." Again St. Peter applies the promises of the ancient Scriptures. In the days of Isaiah all Judah was in terror, king and people alike, before the gathering armies of Syria and Israel. In their dread comes the prophetic message, and says to the confederates, "Gird yourselves, and ye shall be broken in pieces," and to the tiny power of Judah, "Let the Lord of hosts be your fear, and let Him be your dread, and He shall.be for a sanctuary". {Isa_8:12-13} The condition of these Asian converts was one of heaviness through manifold temptations. While the believer lives here he always has his assailants, and in those early days the rulers of the earth were not seldom among the adversaries of the Christians. Hence the Apostles exhortation is most apposite: Fear not their fear-the things which they would dread, and with which they will threaten you. For what are they? They may take away your property. Be not troubled; you would soon have had to leave it. The loss a few years sooner is no terrible affliction. They may drive you from one land to another. To strangers and sojourners what can that signify? If they cast you into prison, the Lord who shut the lions mouths for Daniel is your Lord also; and I, Peter, know how angel-hands have removed chains and opened prison doors. And should they scourge and torture you, do you shrink from thus being made like unto your Master? "Sanctify in your hearts Christ as Lord."
Isaiahs message to disheartened Judah was, "The Lord of hosts, Him shall ye sanctify." On His word shall ye rely, assured that He, the holy God, will fail neither in wisdom nor power. To think otherwise is not to sanctify Him. The Lord knoweth how to deliver out of temptation. St. Peter, who knew Christ as the Son of the living God, applies to the Son the words first spoken of the Father. The Son is one with the Father. Hence he bids the afflicted converts, suffering for righteousness sake, not to be afraid of the worlds terror, but to sanctify Christ in their hearts as Lord. He is the Emmanuel, whom Isaiah was sent to promise. God has dwelt among men, and will be the God and the Deliverer of all His faithful ones. This sense of "God with us" they know, and with the knowledge comes a power not their own, and they fear no more the fear of their adversaries.
It is against foes of another sort that the Christian has now to hold fast his faith, and sanctify Christ as his Lord. There are those who deny Him all that is supernatural, and all that speaks of the Divine in His history; who treat the resurrection and ascension of the Lord as groundless legends, due to the ignorance of His followers; and who leave to the Jesus of the Gospels only the qualities of a better fellow-man. These are the enemies of the cross of Christ.
And of such dangerous teaching it would seem as if St. Peter had been thinking in the words that follow: "Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you." The believer rests on Christ in faith. But though in his belief there must be much which he cannot fathom, yet it is a belief for men. His service is a reasonable service. He can point to abundance of evidence as ground for his faith; he believes because he has experienced the power of the Spirit, and fears not to trust the Christ whom he has sanctified in his heart as Lord; he knows in whom he has believed. But beside this, he can study the Old Testament; and there he learns how the coming incarnation dominates every portion of the volume, how from the first redemption through the seed of the woman was made known; and he follows the revelation step by step till in the evangel of Isaiah he has predictions almost as vivid and plain as the narrative of the Gospels. Those four narratives are another warrant for his faith, their wondrous agreement amid multitudinous divergences, divergences so marked that none could have ventured to put them forth as history except while the knowledge of those who had seen the Lord and been witnesses of His actions was available to vouch for and stamp as true these varicolored pictures of the life of Jesus. He has further vouchers in the lives and letters of those who knew and followed the Lord, followed Him, most of them, on the road that led through persecution unto death. And beside all this, there stands and grows the Church built upon this history, strong with the power of this faith and in her holy worship sanctifying Christ as her Lord. These are things to which the Christian appeals. They are not the only reasons for belief, but they are those of which he can make other men cognizant, and to which the world cannot continue always blind; and they have a force against which the gates of hell have not yet been, nor ever will be, able to prevail.
These reasons he gives "with meekness and fear"-with meekness, because in that spirit all the victories of the Lord are to be won; with fear, lest by feeble advocacy the cause of Christ may suffer. And he does not bring words alone with him to the struggle, but the power of a godly life; he is prepared for the conflict by the possession of a good conscience before God and men; he bears in mind the prophetic exhortation, "Be ye clean, ye that bear the vessels of the Lord". {Isa_52:11} That injunction was given to those who were in their day strangers and pilgrims. But with the good conscience, pureness of heart in the service of the Lord, there need be no haste, no flight. The Lord will go before them; the God of Israel will be their rearward. And the good conscience has lost none of its efficacy: "Wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ." Of the Christians faith and hope, his revilers know nothing, but his good life and his reasons for it men can see and hear. And these shall gain the victory. But they must go hand in hand. The deeds must bear out the words. When he testifies that his hope is placed where neither persecutions nor revilings avail against it, his life must show him fearless of what the world can do. His position toward it must be that which St. Peter himself took: "Whether it be right in the sight of God to hearken unto you more than unto God, judge ye". {Act_4:19} Men may marvel at what they see in him, but they will take knowledge that he has been with Jesus. He is created, new-created, in Christ Jesus unto good works. {Eph_2:10} His revilers use him despitefully; but, according to Christs lesson, he prays for them, and their shafts glance pointless off. Well does St. Paul close his catalogue of the Christian armor "with all prayer and supplication, praying at all seasons in the Spirit". {Eph_6:18} Thus does the believer wield his weapons effectually. His revilers have no reason for their words; he is careful that they shall have none. As with Peter and John the council could say nothing against their good deed and let them go, finding nothing how they might punish them, so shall it be with others of the faithful; and, for very shame at the futility of their accusations and assaults, the revilers shall be put to silence.
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv8, 9, 10, 12 8–12. Be pitiful. Towards all the afflicted. Be courteous.…
8–12. Be pitiful. Towards all the afflicted. Be courteous. Humble minded. See Revision. Not haughty.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
The Preacher's Complete Homiletical Commentary 1892 · Public Domain On v8 1Pe_3:8. Of one mind.—One aim and purpose. This is…
CRITICAL AND EXEGETICAL NOTES
1Pe_3:8. Of one mind.—One aim and purpose. This is possible when all seek the honour of Christ; impossible when each seeks his own honour. Love as brethren.—Or “loving the brethren.” Pitiful—Towards each other’s frailties. “Good-hearted,” “sweet-spirited.” Courteous.—Having a considerate tone on all your intercourse. Recognising the spiritual equality which underlies all distinctions of rich and poor, master and servant. The Christian gentleman is gentle with every one.
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1Pe_3:9. Should inherit.—“In order that ye might. “Because we are ourselves so blessed we may well become agents in imparting blessing.
1Pe_3:11. Eschew.—Put away as offensive to him (see Psa_34:12-16.). Ensue.—A word not now used in this form. We now use “pursue.”
1Pe_3:13. Followers.—Imitators. Batter MSS. give “be zealous for.”
MAIN HOMILETICS OF THE PARAGRAPH.—1Pe_3:8-13
Christ-like-mindedness.—If such a term can be permitted, it may be regarded as the key-word of this paragraph. St. Peter would have those who live and worship together in the name of Christ, unanimous. The Greek word does not occur elsewhere in the New Testament, but the duty is often enjoined (Rom_12:16; 2Co_13:11; Php_2:2). It involves an agreement, not only in doctrine but also in practical aims. “Oneness of mind,” what is meant by it? How can we promote it?
1. By having compassion one of another, or sympathising in one another’s weal or woe, weeping with those who weep, and rejoicing with those who rejoice.
2. By loving one another, as brethren in Christ, truly and fervently.
3. By being pitiful, literally of strong bowels, like our Father in heaven, whose bowels yearn with tenderness towards His children, erring and wayward though they are.
4. By being courteous, humble-minded towards every one, and kind in thought and deed. This courteousness implies a sweet and gentle disposition, which displays itself in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life” (T.S.). Where this lowliness of mind exists, there will be found unanimity ὁμόφρονες, sympathy συμπαθεῖς, love, erga sanctos, φιλάδελφοι, compassion, erga afflictos, εὔσπλαγχοι. The teaching of this paragraph may be presented in three closely related divisions.
I. Like-mindedness is a state of thought and feeling.—It must be a feature of the Christian life, or it never can find expression in the Christian conduct or in the Christian relations. The associations of the Christian are no mere arrangement of things upon intellectual decisions, or resolves of will. They are shaped and toned by what he is in spirit and character. So the culture of himself and the mastery of life are closely connected. Power in life follows power gained over self. The features of character which make this like-mindedness easy are sometimes merely parts of the natural disposition. Some people seem to be born amiable, and so are easy to live with. But perhaps for most people the conditions of like-mindedness are things to win. Not that they ever can be won by forcing the conduct into any particular moulds. They can only be won by tempering the heart and the thought and the feeling to a particular frame—the Christ-like frame. And that can only be done by the soul’s keeping in constant and sensitive relations with the living Christ Himself, and so changing into His image. They can be like-minded with their fellow-Christians who can say, “We have the mind of Christ.”
II. Like-mindedness works out into practical expression.—How it does in the Church relations, and the social relations, may be illustrated by its working in the family relations. Let husband and wife be of one mind, and all the things of everyday life in the home are smoothed, and shaped, and ordered; difficulties are mastered; differing tempers are harmonised; and each member is helped to forget his own things for the sake of the things of others. In the Church let there but be like-mindedness in the supreme desire for the glory of Christ, and the practical relations will surely be rightly toned, and the difficulties, that must arise in all frail human fellowships, will be easily over-mastered. The quotation in the paragraph illustrates how practical are the ways of the right-minded, Christ-minded man.
III. Like-mindedness, working out thus practically, gives a man the very best security in life.—For nobody wants to hurt the really good, kind man, who is always ready to serve others, and does it evidently in the inspiration of that highest of all persuasions, the constraining love of Christ. To injure such a good, kind, Christly man is to injure ourselves. To kill him is to deprive ourselves and others of his sweet ministry of blessing. Who would ever think of such a thing as injuring Elizabeth Fry or Florence Nightingale? “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” (Pro_16:7). And the security is also guaranteed by Him whom the right-minded man serves. He is God’s servant, and God takes care of His servants.
SUGGESTIVE NOTES AND SERMON SKETCHES
1Pe_3:8.—The True Gentleman.—“Be courteous.” It is almost a definition of a gentleman to say that he is one who never inflicts pain. He carefully avoids whatever may cause a jar or a jolt in the mind of those with whom he is cast—all clashing of opinion or collision of feeling, all restraint or suspicion or gloom or resentment; his great concern being to make every one at ease and at home. He has his eyes on all his company; he is tender toward the bashful, gentle toward the distant, and merciful toward the absurd. He can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours when he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort; he has no care for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantages, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From long-sighted prudence, he observes the maxim of the ancient sage, “that we should ever conduct ourselves toward our enemy as if he were one day to be our friend.” He has too much good sense to be affronted at insults. He is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing and resigned on philosophic principles; he submits to pain because it is inevitable, to bereavement because it is irreparable, and to death because it is his destiny.—Cardinal Newman.
Courteousness.—This courteousness implies a sweet and gentle disposition, which displays itself, not in outward acts and formal manners, such as the fashionable world calls courteousness—the politeness and civility that courtiers practise—but in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life. The courteous man is affable, friendly minded, always trying to please others; and such a man will attract even those who are otherwise, as sweet music attracts the ear, or lovely flowers the eye. Courteousness is a magnet which draws all men to itself, and binds them together like a threefold cord. Some men possess it naturally, or by their training and education, whilst others are rough and uncouth in manner, and it is difficult for them to speak in gentle tones. But Christianity can polish the most unshapely diamond, and it almost invariably makes even the country peasant a true gentleman, however lowly his position, or however poor his garb.—Thornley Smith.
1Pe_3:10-11. The Way to Secure Good Days. It is, on the whole, a healthy characteristic of our times, that men are asking what practical power Christianity can exert on human lives, and on Society. The religion of Jesus Christ is being judged by what it can do. But Holy Scripture throughout is mainly concerned with character and conduct. The examples of good men set before us in Scripture are not examples of men of excellent sentiments or opinions merely; they are examples of practically good men. The prophets are ever calling men back to God, and to practical goodness. Our Lord was the most practical of preachers, and even poured scorn on profession that had no fitting accompaniment in character and conduct. Apostles are never unmindful of the practical applications of the truths they proclaim. Religion that is unpractical has no sort of commendation in God’s Word. The spirit of the older age associated long and healthy life with moral goodness, and even regarded it as the Divine reward of such goodness. The apostles do not try to take the details of conduct into their control. They implant principles, and they present models and ideals, leaving these to exert their own influence. The text is a characteristic apostolic counsel, though the form of it is taken from one of the earlier psalms. It brings before us a reasonable desire, and reminds us how that desire may be attained.
I. A reasonable desire.—“He that will love life, and see good days.” The love of life and desire to prolonged are quite natural. Life is God’s best gift to us, and it ought to be counted as our chief treasure. The love of life is the basis of Society; the secret of man’s right relations with his brother. For his jealousy in guarding the treasure of his own life makes him careful to preserve the treasure of life for his brother. It may be thought that the supreme interest which the Christian has in the life to come ought to make him indifferent to the continuance of the life that is. But that notion belongs to extravagant sentiment, and has no countenance in Bible teachings. Every one of us ought to try to live here on earth, keeping up our loving service to our Divine Lord, just as long as ever we can. And the restfulness and peace which piety brings ought to be important aids towards the prolongation of life. But St. Peter uses another expression for the befitting Christian desire. A man should hope for good days; days filled up with goodness, in the sense of good doings, and consequent good enjoyings.
II. This reasonable desire attained.—The apostle lays down three conditions, and they are all thoroughly practical: all proved to be essential, as he declares them to be, by the experience of earnest men through all the ages.
1. He who would have good days will have to rule his speech. And his chief work will be restraining, holding back, keeping silence. Readiness to talk is the constant temptation. The most difficult of virtues, for most men, is “not answering again.” If we would see how this ruling of our speech stands related to “seeing good days,” let us think how many of the misunderstandings, and separations, and troubles, and wrongs of our lives have come out of hasty, unwise, unkind, impure speeches. Let us think how often we have spoiled the happiness of others, and broken up our own peace, by the utterance of foolish and unworthy words.
2. He who would have good days will have to order his conduct. That involves work of two kinds, each closely related to the other. As soon as we take our life into our hands, and resolve to got it into fair and good shape, we find there is much to get away, to cut off, to pluck out, to put from us. The attaining of good ever goes along with the clearing out of evil. And this makes the moral conflict of our lives. But the putting away of evil must be accompanied with strong feelings of repulsion towards it. The good man finds sin unpleasant in his mouth, and would fain be quit of it. He eschews evil. But our Lord taught that the house was in peril if the evil spirit were only driven out, and the house left “empty, swept, and garnished.” We must be doing good, seeking good, filling up our lives with good; filling them so full that evil cannot even squeeze in edgeways. Activity in goodness is our safeguard.
3. He who would have good days will have to tone his relationships. By peace we must understand peaceableness, the spirit of the peace-maker; gentle, considerate, charitable. The Christ-tone should be on all our intercourse, and on all our relations. And that Tightness, that gentleness, that graciousness, will mightily help to prolong our life, and bring round to us, over and over again, good days.
1Pe_3:13. The Safety of the Good.—The Jews of the Dispersion found it very difficult to live Christian lives in the midst of heathen associations. Silvanus had come to St. Peter bringing tidings of exposure to a fiery trial of persecution. They were accused of being evil-doers, preaching revolutionary doctrines. The very name of, “Christian” exposed them to odium and outrage. St. Peter felt that he could not withhold his words of comfort and counsel from those who were thus suffering. After cheering them, by reminding them of their noble standing and high privilege in Christ Jesus, he tells them that their daily lives, in all their relationships, whether as slaves under masters or as citizens under rulers, should be such as to refute all slanders. “In all their sufferings they should follow in the footsteps of the patience and meekness of Christ,” their very submission and gentleness disarming all opposition. For all this there were the broad rules of holy living, such as Christ had taught; and those who lived according to these rules may surely trust in God’s protection. They know how to defend themselves, but their best defence will be the silent witness of their lives.
I. Who may be called a “follower of the good”? What St. Peter understood by “the good” is indicated in 1Pe_3:10-11. The good is always close kin with the “kind.” It means the gracious and kindly deed, and the love of peace. The follower of the good is—
1. One who can discern the good. When a man is “born again,” regenerate in the power of the Holy Ghost, one of the best signs of the change, and one of the best expressions of the new life, is quick discernment of anything and everything that is good. It is as if the magnet were charged with the Divine loadstone of Him who is good, and consequently found out, and drew to itself, the iron of goodness everywhere. We must have lost our proper sensitiveness as Christians if we find ourselves uncertain whether things offered to our thought, or to our enjoyment, are good or evil. We should discern the good.
2. One who chooses the good. The will and the effect must follow on the sensibility and the discernment. The Latin motto is, “I approve the better course, but I follow the worse.” But that is the un-Christian example. If we know good, we must do the good we know. If we see the good, we must follow it wheresoever it may lead. The Divine regeneration strengthens the will for the choosing and steadily working out of the good.
3. One who recognises the activity of good. The righteous are those who have goodness enough in themselves to oppose evil, and try to make other people good, and so win God His triumph. Passive goodness is but a poor, frail, sickly thing, if indeed there is such a thing. You must be good, in order that you may do good. The term “followers” implies “zealous for.” Every Christly person should be a “zealot” for the good. Goodness a holy passion with him; he living to get it enthroned everywhere.
II. How may harm come to the followers of the good?—“Through much tribulation we must enter the kingdom.” St. Peter had chiefly in mind outward and temporal troubles, the spoiling of the Christian’s goods, the slander heaped on the Christian’s name, the peril of the Christian’s life. Men could harm the Christian’s body; they could hinder the Christian’s work; they could damage the Christian’s reputation. But all these are external to the man, they do not harm the man. Stone walls cannot imprison souls and keep them from their communion with God. Persecutions do not destroy faith. Martyrdom cannot touch the eternal life in Christ Jesus. Though we are not exposed to the perils of the early Christians, none of us fail to need St. Peter’s encouragement.
1. Some harm will come from the relics of personal frailty. There are bodily tendencies, inclinations, and passions, ever ready to do us harm.
2. The earnest Christian must take his share of the common evils that belong to human circumstances.
3. He must even take into account the harm that the foes of goodness may devise against him. These take varying shape for each age. Let men speak evil of us; let men set snares for our feet; let men persecute us according to the fashion of their times; it really does not much matter. Plato, being told that he had many enemies who spoke ill of him, replied, “It is no matter; I will live so that none shall believe them.” Goodness is an ever-triumphing power over all harm. Goodness can disarm persecutors. Goodness can shield from persecutors. Goodness outlasts the persecutors. Goodness can even get itself better through the persecutions.
The Safe Conduct.—Detail as to Christian conduct forms a feature in the epistles which renders them exceedingly valuable to the Church. They contain specific directions for particular circumstances, and encouragement for moments of trial. St. Peter, in this chapter, deals with the duties imposed by marriage, and also with those inspired by Christian fellowship. He instructs us as to our conduct before the world. Moral courage is an essential element in that conduct (1Pe_3:14-15). The hallowed presence of God in thought strengthens the Christian in every good purpose. We are strong to resist temptation, to bear trial, and to confront our adversari’s, when God is enthroned in our affection.
I. To follow that which is good is to excite opposition.—“And who is he that will harm you?” Our persons, our characters, our families, and our worldly affairs, will be attacked. The lion is quiet enough in his den until he hears the footstep of the hunter. It is the tread of virtue in your life that rouses the anger of your enemy. Calmly reflect on the fact that what we must expect from a sinful world is opposition. If this fact is not borne in mind, especially by young Christians, a bitter disappointment will be experienced. The young heart, which has been born again, finds the world all changed. There is a frown where used to be a smile, a repulse where used to be a welcome, and a sharp cut where used to be a healing balm. That tender heart overlooks the fact that the change has taken place in itself, and not in the ungodly surroundings. If we change our front, how can we expect our old companions in sin to countenance us? Think of the accusations we bring against them. We tell them, by our conduct, that they are offenders against man and God, and that they deserve eternal wrath. Is it a wonder, therefore, that their anger should be kindled against us? When the commandment entered, sin revived, and St. Paul experienced a mortal struggle. We have felt the same. If the light of truth encountered such bitter opposition in our own heart, how much more so in the wide world? The Christian character is itself in active opposition to sin. There is a wide difference between the two opposites—the believer carries on a war with the enemy of the unbeliever for his own benefit, but the unbeliever wars against the friend of the believer to his intended hurt. We say intended hurt, because it is impossible to damage light. You may exclude it, but harm it you cannot. Truth, honesty, kindness, love, self-sacrifice, and the fear of God, no one can tarnish. Therefore, let not the good which is in us suffer on account of crooked following, but let our course be straight and thorough, that our very presence may excite the envy, malice, hatred, and destructiveness of the evil heart.
II. To follow that which is good is to cultivate the noblest virtues.—St Peter in the second epistle, says, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord, according as His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him who hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption which is in the world through lust” (1Pe_1:2-4). “Partakers of the Divine nature,” is an expression akin to that used by the apostle St. John: “Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” The “new creature in Christ Jesus,” of St. Paul, and “of His own will begat He us with the word of truth,” spoken by St. James, echo the Master’s teaching to Nicodemus concerning the new birth: “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God.” If such a tree be planted in the human heart, the result cannot otherwise be than the fruit of the Spirit—“love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” The tendrils of the Divine life in man stretch onward in the path of the goodness of God. The safety of the Christian character consists as much in the course it follows as in the overruling hand of God. That course is one of expansion of thought, communion with God, goodwill towards men, and a supreme effort to benefit all mankind by the dissemination of Divine truth. There is but one path to growth and strength before the new-born child. The germs of thought, of emotion, of moral obligation, and of life generally, will only thrive in the good soil adapted to their growth. Give the child wholesome food, fresh air, education, exercise, and exemplary society, and the attributes of manhood will develop and advance towards their final stages. The new man, created in Christ Jesus, in like manner, by following that which is good advances towards the enlargement of its capacities and the perfection of its being. The one path to eternal life yields the fruit of holiness, and imparts the strength necessary to pass over the ground. Therefore we advance in our faith from the bare fact that man cannot harm us, to the second great truth—viz., that the course of virtue affords nourishment for the spiritual man. By doing the right we gain strength, and become more valiant. Prayer to God, justice and mercy to man, and the general conformity to the will of the good God which the gospel prescribes, enlarge our capacity of resistance to evil. To follow that which is good is to “Be strong in the Lord, and in the power of His might.”
III. To follow that which is good ensures the Divine approval.—“If God be for us, who can be against us?” The history of the Church shows that “The chariot of God’s providence runneth not on broken wheels,” as the immortal Rutherford used to say. “Every movement is sure, and every turn of the wheel of Providence secures the good of the Christian. If God smiles upon us, what matters it who may frown?”
“Do right. And thou hast nought to fear;
Right hath a power to make thee strong:
The night is dark, but light is near;
The grief is short, the joy is long.”
The power of right no one can describe. Government, the universe, yea, the throne of God, rests upon it. It has never yet suffered defeat. Sometimes its vindication has tarried long, but not for ever. Clouds cannot impede the course of the sun, although they may hide it from our view. So the chariot of justice cannot be delayed by wicked men. The power of goodness, we would almost say, is still greater. Every thought, word, and deed, which is prompted by eternal love, must travel on to its goal. There is a charm as well as power in doing good. You remember the line of Goldsmith—
“And learn the luxury of doing good.”
It must be done without pomp or desire of glory, as Pope puts it:—
“Do good by stealth, and blush to find it fame.”
Furthermore, there is a sense of safety in doing good. We are never stronger than when we are conscious of following God as dear children in the matter of walking in love. Fountain has given us two beautiful lines on this.—
“Happy were men if they but understood
There is no safety but in doing good.”
There is One who was called “Good Master.” He is the Fountain of Good, the Inspirer of Good, and the Giver of Good. He only can make us good. Unless we are made good we cannot seek it. The great secret of following in a good course is the good heart which the blessed Saviour gives. In the path of virtue, truth, and mercy, there is “a good hope through grace.” The greater brightness is at the farther end of the good way. Although there is a dark valley to cross, yet we shall fear no evil, for the Good Shepherd will be with us, to safely conduct us into His eternal fold.—Weekly Pulpit.
Be Zealous.—The better MSS. give the word (zelôtai) which is commonly rendered “zealous for,” as in Act_21:20; Act_22:3. As a word in frequent use among devout Jews (as, e.g., in the name of the apostle Simon Zelotes), it has a special force as addressed to the Church of the Circumcision. “Be zealous,” he seems to say to them, “not as Pharisees and scribes are zealous, as you yourselves were wont to be, for the Law as a moral and ceremonial code, but for that which is absolutely good.”—Dean Plumptre.
ILLUSTRATIONS TO CHAPTER 3
1Pe_3:8. Courtesy.—The Queen, accompanied by Lady Agnes Duff, was once visiting the fine falls of Corriemulzie. In crossing the high road, which runs between the cottage grounds and the site of the Falls, the party met a drove of cattle coming from the Castleton market. The drover, a fine-looking man from Atholl, addressing Lady Agnes, said, “Please, can you tell me if the Queen is forward to-night?” Her Majesty overheard the question, turned round, and bestowed on the stalwart Highlander a most gracious bow and smile. Sir George Grey then fell back, and told him that it was the Queen who thus bowed to him.
Civility.—When old Zachariah Fox, the great merchant of Liverpool, was asked by what means he had contrived to realise so large a fortune as he possessed, his reply was, “Friend, by one article alone, in which thou mayest deal too if thou pleasest—civility.”
Triumphing over Calumniators.—“If any one speaks ill of thee,” said Epictetus, “consider whether he has truth on his side; and if so, reform thyself, that his censures may not affect thee.” When Anaximander was told that the very boys laughed at his singing, “Ay,” said he, “then I must learn to sing better.” Plato, being told that he had many enemies who spoke ill of him, “It is no matter,” said he; “I will live so that none shall believe them.” Hearing at another time that an intimate friend of his had spoken detractingly of him, “I am sure he would not do it,” said he, “if he had not some reason for it.” This is the surest as well as the noblest way of drawing the sting out of a reproach, and the true method of preparing a man for that great and only relief against the pains of calumny—a good conscience.
Suffering with Christ,—
Wouldst thou inherit life with Christ on high?
Then count the cost, and know
That here on earth below
Thou needs must suffer with thy Lord, and die.
We reach that gain to which all else is loss But through the cross.
Oh I think what sorrows Christ Himself has known;
The scorn and anguish sore,
The bitter death He bore,
Ere He ascended to His heavenly throne;
And deemest thou thou canst with right complain,
Whate’er thy pain?
Not e’en the sharpest sorrows we can feel,
Nor keenest-pangs, we dare
With that great bliss compare,
When God His glory shall in us reveal;
That shall endure when our brief woes are o’er
For evermore! Simon Dach, 1640.
The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.
William B. Godbey 1900 · Public Domain On v8 8. “But finally, all be like minded.”... When God…
ARGUMENT 14
THE MIND OF CHRIST
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8. “But finally, all be like minded.”... When God created Adam He gave him His own mind. When he yielded to Satan he forfeited God’s mind and received that of the devil, i.e., the carnal mind. “Enmity against God.” The sinner has but one mind, and that is Satan’s. The sanctified have but one mind, i.e., the mind of Christ. The unsanctified are James’ “double minded” people, whom he exhorts to get rid of their double mindedness by purifying their hearts (Jas 4:8). Hence there is but one way to obey our Lord’s commandment that all Christians shall be like minded, and that is for all to get rid of the carnal mind and possess only the mind of Christ. In regeneration the mind of Christ is imparted; meanwhile the carnal mind is conquered and grace given to keep it in subjection so it may not break out in actual transgression. In sanctification the carnal mind is utterly destroyed (Rom 6:6), leaving the mind of Christ to reign without a rival.
9. When you have the mind of Christ to the exclusion of the carnal mind, you are gloriously saved from retaliatory predilections and flooded with benedictions for all.
10, 11. These verses are replete with beautiful, amiable commandments, despised by the wicked, kept with difficulty by the unsanctified Christians, but the literal delight of God’s holy people.
12. “The eyes of the Lord are upon the righteous, and His ears are open to their cry, but the face of the Lord is against them that do evil.” The verification of this wonderful verse constitutes the eventful history of all ages contrastively exhibitory of God’s righteous administration over saints and sinners. Soon after the launching of Methodism, A.D. 1739, a popular sensation to see and hear the Methodists, about whom all had heard so many paradoxical reports, swept England like a tornado, thrilling the rabble with curiosity. One bright day Archibald Vickars, a very humble lay preacher of John Wesley, walks into Selma, an old English rural town of five thousand inhabitants, takes his stand on the milestone in the center of the city and sings the grand old Methodist songs till, attracted by his stentorian voice, a great crowd, gaping with curiosity, look him in the face. Then he proceeds to preach the Gospel with the Holy Ghost sent down from heaven. John Hancock, Esquire, the great man of the city officially and influentially, gets awfully mad, rushes into the crowd, orders him to hush, repeats the unheeded order, then laying hands on him violently pulls the preacher down from the mile-post, beating him with his club. Of course the man of God journeys on to another field of labor. At the same hour Mother Halam, who had lived more than ninety years, now at the point of death, sends a messenger calling Esquire Hancock to her bedside; lifting up her feeble voice she says, “They tell me you pulled the Methodist preacher down from the milepost.” “I did, and beat him, and if he comes again I will give him worse.” She looks him in the face with her dying eyes, meanwhile, responsive to the spirit of prophecy coming on her, she says, “Yes, and God will pull you down.” Her spirit flew to the bosom of God. Though the magistrate was the great man of the community, prosperous in wealth, office and influence, his money took wings and flew away; his influence dying a natural death, of course they took his office from him. Years roll away, the decrepitude of age finds him a miserable vagabond, begging from door to door, eating out of slop buckets about kitchens, clothing himself with thrown away rags, and lodging in stables. One morning he is found dead in a cow stall. While they carry him on a rattling bier to a pauper’s grave passing by the milestone the remark is heard, “This man’s trouble and downfall began when he pulled the Methodist down from the milestone.”
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
F. W. Grant 1903 · Public Domain On v10 Division 4. (1Pe 3:10-22; 1Pe 4:1-6.)
Division 4. (1Pe 3:10-22; 1Pe 4:1-6.)
The world-trial, and the trial in the world.
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We come now to relationship to the scene around, a world which is against God, therefore against us, and which is going on to judgment at His hands. God reigns of necessity, for no opposition can displace Him; and the righteous, as those in harmony with the government of God, have the happiness of this. Yet, spite of all, the Lord’s words remain: "In the world ye shall have tribulation." That is fully realized here: the very character which is acceptable to God, and bringing blessing from His hand, nevertheless being that which may, and naturally will, bring in the trial. Faith is continually needed for the realization that, after all, God reigns, and that nothing escapes from His control. The very need of patience, as another apostle has told us, is that which works in us a spirit of quiet subjection to Another’s will, and which leads into the experience of how good is that will. And thus, instead of despair in looking around upon a scene of conflict and evil, it works in us hope.
1. We have here, first, the fact that under such a government as that of God righteousness must of necessity be a requisite for blessing. If we love life and would see good days, then we must refrain the tongue from evil, and the lips, that they speak no guile; we must turn from evil, and do good; seeking peace with all, as followers of the Prince of Peace; for "the eyes of the Lord are upon the righteous, and His ears open continually to their prayers; but the face of the Lord is against them that do evil." We are never, therefore, to pursue a policy of adaptation to our surroundings. We are never forced to yield because of the dominance of evil. "Who shall harm you," he asks, "if ye have become zealous of that which is good?" But at once this seems to be contrary to the fact, not, of course, of God governing, but of the world being what it is. The world may indeed accept much of what is good because of the consequences of it. Men would sooner be served by those who would conscientiously serve them than by such as would serve themselves at their expense;* but then, on the other hand, if they are going to be consistently righteous all the way through, when this righteousness may cause the interests of an employer, for instance, to suffer, this, it is plain, will not be so acceptable; and thus, we must be prepared, after all, to suffer for righteousness’ sake. The apostle looks this full in the face. He asks, as it were: is this, then, in reality an exception to the rule that none shall harm those earnestly seeking good? He answers, no, it is no exception. It is in reality only blessing. "If ye suffer for righteousness’ sake, blessed are ye." There may be, of course, the sacrifice of that which, after all, is not our portion, but only, in that way, an increase, in fact, of that which is our portion. Thus there is no loss, there is gain. We lose the temporal to gain the eternal; with the continual ministry of God also to us, and His care over us all the way through, so that we need not fear the fear of other men, nor be troubled about results as they are. We have only in our hearts to sanctify the Lord whom we serve -to take care that His name and His service are not dishonored in us; and thus we shall be sustained by that strong hand which already rules upon the Father’s throne: for God has "translated us into the kingdom of the Son of His love." Here we have a hope which brightens everything, a hope that can give account of itself, a hope that we can cheerfully give account of to others, and yet in the spirit of meekness and fear as always; of course, a fear not of men, but of God; walking under the control of this, having a good conscience. The very thing for which they revile us as evil-doers shall testify in their own consciences in spite of all, and put to silence the revilers.
{*Thus it is said of our Lord that He "increased . . . in favor with God and man," and of the early Christians that they were "praising God and having favor with all the people." So in the Old Testament, we are told if a man’s ways please the Lord He maketh even his enemies to be at peace with him. The preferment of Joseph and Daniel shows how acceptable the people of God are to the extent that they do not run counter to the will of man; and the persecution of both indicates the inevitable suffering for righteousness’ sake. One day, even on earth, it will be true without qualification that righteousness only brings a reward. -S.R.
2. This, then, is the world through which we pass It is the world of the Cross; and by this we are crucified to it, and it to us. We must make up our minds, then, to suffer whatever God may please to permit, only to take care that it is suffering for well-doing, and not for evil-doing. The suffering for evil, as far as we are concerned, has been taken for us by Another, as the apostle reminds us. He has suffered for sins, the load which we laid upon Him, and from which we must now ourselves walk free. For us, as God would have it, there is to be no suffering for sins any more; which yet, in the government of God upon earth, may be, and will be, if we are not walking according to God; but what shame and dishonor to Him who has delivered us, and given us another character, as those washed in His blood and renewed by His Spirit!
There follows here a passage which has been the subject of much controversy, and which we must therefore consider the more carefully. It has been thought by many (and perhaps this is increasingly the view taken in the present day) that it speaks of a salvation-work going on among the dead as well as among the living, which Christ began Himself by preaching in Hades to the spirits there. Nor need it be denied that there are expressions which, at least at first sight, seem to favor this. We are assured, nevertheless, that it is only a doctrine caught at which prevents any one from seeing what it so plainly says; and as this is now, to a large mass of Christians, the removal of a difficulty instead of the creation of one, we can well understand the keenness with which such a meaning is contended for. "Being put to death in the flesh, but quickened in Spirit," -in His human spirit, as they infer, -in this spirit (disembodied) He went and preached to spirits in prison, disembodied also. These, too, we are to notice, are a special class, suggesting and meeting a great difficulty. In the judgment of the flood in Noah’s days, the whole population of the earth, except eight persons, were at once swept away in what might seem to be hopeless condemnation. How good, it is urged, to have a ray of light thrown upon this by such a text as the present: these hapless ones given to us as an express example of God’s care for those dying without salvation, and yet, it might be, susceptible of it! May we not accept this as being help provided for us by God Himself with regard to that which must be felt by every one as a mystery of His ways? What is to become of the masses who have never heard the gospel? Are they to be all looked upon as involved in a common ruin, even although Christ died for sinners, and there is in His death the amplest provision made for all the world?
We must treat, therefore, this question seriously, as it deserves; but it is plain that there is danger of seizing upon a false hope just in proportion to its very attractiveness. Moreover, a hope of this kind may be practically more hurtful than the gloomiest view of that which (unless the text before us shall speak plainly about it) has certainly been left in obscurity. In a world like this, where, confessedly, men are not ready to accept that which God has at such a cost provided for them, and which is in itself so infinite a blessing, it may be dangerous enough to give men a hope -if it be not well justified -of an "accepted time" which is not the present time, and in which too, one would say, those to whom the gospel would then be preached would have much more favorable circumstances for hearing it, a much more decisive call for its acceptance, than anything which could be given here. In this case, one must say that "the day of salvation," for the mass, is really not the present time at all, as Scripture declares it to be, but the time when, life here ended, all the seductions of the world and sense ended forever, the blessing would have nothing to counterbalance it in the thoughts of those already shut up, as here expressed, "in prison," looking for final judgment only. It will be said, of course, that it is only of those who have not had the gospel preached to them in this life that hope is given; but what, in fact, are we to understand by this? Where are we to draw the line between those who have really heard and those that have not heard the gospel? How many, even in the present day, have but distortions of the gospel preached to them instead of the reality? How many are hindered by the circumstances in which they are from any serious consideration of the gospel when it is preached? How many ears are practically stopped by that of which the apostle could speak as "the ignorance of unbelief"? If all are to be put in any wise upon an equal footing in this respect, who is there that at the present time could be considered as just upon an equal footing with those to whom the gospel, as it is claimed, will come with all the brightness of a light from heaven, cast, as it were, into the very darkness of the antechamber of hell? How simple for souls to say, We, at least, have never been given such a chance as this, and to encourage themselves with an expectation of more favorable circumstances, in which they, too, may be led to receive a gospel which will then have no drawback or abatement of it whatever.
Thus, surely, we are bound by our very love to souls to examine seriously what such a text as this may afford us in the way of hope such as is claimed for it. We are not, indeed, on that account to refuse it if it be of God; but we are surely to beware of the natural readiness to accept that which gives the cheeriest view of life that can be, and brings its cheer even from the dark prison of the dead itself. Let us look, then, at what we have here, word for word, as the pen of inspiration puts it before us.
"Christ," it is said, "once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in flesh, but quickened by (or in) Spirit." There is no preposition in either case, but we have to supply it. It is urged, and it would seem rightly, that the dative case here, in which we find both "flesh" and "Spirit," has, in fact, the force of an adverb: so that we might put it -however bad the English -as "flesh-wise" and "Spirit-wise." Christ was put to death flesh-wise; that is, as regards the flesh. Death, in fact, could only affect that; it had no further power over Him, who, when He died, died with the blessed assurance for us, "It is finished," as He committed His spirit to the Father.
There is no difficulty so far; but, "quickened Spirit-wise:" what shall we say of that? In the first place, what does "quickened" mean in itself? It should be plain that it is in sharpest contrast with being put to death, and that it means, in opposition to it, "being brought to life." It cannot have the force of "preserved alive," as some would make it: the word is never used in such a sense. But then it is the One who was put to death who was made alive, and, one would say, could only be "made alive" in regard to that as to which death had come in. Thus, if He was put to death in flesh, He must be quickened as regards that which suffered death. If it were in His flesh He was put to death, His flesh must be quickened. In that case there can be no question that it is resurrection that is spoken of here. It is not in this case the intermediate state state, but the resurrection.
But how are we to understand, then, "Spirit-wise"? Is it His own personal spirit that is implied? or is it, on the other hand, the Spirit of God, the Holy Spirit? It is plain that the Spirit of God is put commonly in contrast, with the flesh, and it should be plain that the Spirit here is not Christ’s human spirit which could not be in accordance with Scripture, spoken of as quickening the body. It is not by the human spirit that the body is raised. By some, the Spirit is interpreted as meaning here His deity, in contrast with His humanity; but there is no instance in Scripture, that one can find, of Christ’s deity being called His spirit. The Spirit of Christ, as we have it in the second epistle, as found in the prophets, is the Holy Spirit, not the divine Person of Christ. It is the same, of course, in the eighth of Romans, where the apostle declares that "if any man have not the Spirit of Christ, he is none of His." We have, also, in the first chapter of Romans, what might seem to be a similar antithesis, where it is said that the Son of God is come of David’s seed "according to flesh," but "marked out the Son of God in power according to the Spirit of holiness, by resurrection of the dead." "According to flesh" and "according to Spirit" are here in clear contrast, and the Spirit is, without controversy, the Spirit of God, and not the deity of Christ. Here, too, the expression is used in connection with resurrection, although it is true that the resurrection of the dead does not speak simply of His own resurrection, but would include, according to the plain force of the words, the resurrection, for instance, of Lazarus, which certainly marked Him out as "Son of God in power," and was declared by Himself to do so. This does not exclude His own resurrection, however; which, in fact, was that which most fully marked Him out in this way, as is plain. We have, therefore, on the whole, in this passage in Romans, that which may throw light upon what is before us here in Peter. The One who has come as David’s Seed according to flesh is clearly spoken of in such terms as Israel’s Messiah, and in connection therefore with Jewish promises. The apostle, speaking for us as Christians, says in this way, in the fifth chapter of the second of Corinthians, that "if we have known Christ according to the flesh, yet now we know Him thus no more." Christ in resurrection begins for us, as is plain, that new creation to which we in Him belong; and thus we can see here, where the apostle is writing to the Jewish saints of the dispersion, that Christ was put to death in the flesh, the end of Jewish hopes naturally for those who had thus rejected their Messiah. These are, as the apostle has said in the opening of his epistle, only "begotten again unto a living hope by the resurrection of Jesus Christ from among the dead." The words, therefore, would have a special force here if "quickened Spirit-wise" speaks, in fact, of resurrection. In this way, "Spirit-wise" would be equivalent to "quickened by the Spirit." "In Spirit" would have no force at all; nor, as to the Lord’s human spirit, could "quickened" in the sense of "made alive" apply at all.
So far, then, we have nothing that would naturally lead us to think here of the Lord as in the intermediate state in Hades. Had this stood alone, it seems most certain that no one would have dreamt of applying the words to this; but we have now what is evidently a supplementary statement: "In which, also, He went and preached to the spirits in prison." That "also" shows plainly the supplementary, or parenthetical, character of the statement; and if it be not the Lord’s human spirit which is spoken of in what immediately precedes, then, of necessity, it is not His human spirit here. Thus we have no option, as it would seem, but to refer it to the Spirit of God. The statement then will be that "by the Spirit He went and preached to the spirits in prison," and this is not in any wise in direct connection with His quickening by the Spirit. It by no means necessarily follows this: it may equally precede it.
But "He went and preached to the spirits in prison." This is dwelt upon to show that it was an actual journey, as it were, made by the spirit, the human spirit of Christ. We have already seen that it cannot be this human spirit, unless His human spirit could have died. There could be no quickening apart from this; but it is well known that we have a similar phraseology in the second chapter of Ephesians, where the apostle speaks of Christ having slain the enmity by His cross, and then coming and preaching the glad tidings to those afar off and to those nigh, that is, to Gentiles and Jews alike. Here there can be really no question of a journey of the man Christ Jesus, and it is surely by the Spirit that this preaching took place: the apostles and other ministers of the gospel being the instrument of it, as Mark represents them going forth and preaching everywhere, "the Lord working with them, and confirming the word with signs following." The coming and preaching in this case speaks evidently of the heart in the message. The Spirit comes, and in Him Christ comes. The Spirit comes as the direct fruit of His work, and to make it good in the souls of men. Thus the divine heart is emphasized by the expression "He came and preached." In that sense He is never absent now, but His words are fulfilled: Lo, I am with you always, even to the end of the age;" but we do not apprehend any personal human presence in this. The same urgency may surely, therefore, be intended here when we find that "He went and preached to the spirits in prison."
But does it not say, at least, that it was to those already spirits, (that is, having passed out of the body,) that He preached; and to these as in prison also, awaiting judgment? Thus, are we not brought back to the necessity of this being a work of the Lord, whether personally or by the Spirit, among those in the separate state? Here we must notice that it is a distinct class of these, at any rate, that is brought before us. It is simply the class of those who beforetime "were disobedient, when the longsuffering of God waited in the days of Noah, while the ark was preparing." This is, we are told, but a special example of those to whom He preached, noteworthy in illustrating the difficulty of conceiving the wholesale condemnation of the world at that time, whatever may have been the state of individual souls. But let us note carefully that there is, in fact, nothing but a more or less conjectural help as to the difficulty. It is well known that some who take all this as applying to the Lord’s preaching in Hades in the separate state, nevertheless deny any evangelism in it, or any evangelic result therefore. Plainly, nothing is stated with regard to this in the passage. We may import it into it, but that is all that we can do; and there seems at the first glance even an opposition to this in the fact of there being dwelt upon that longsuffering of God which waited in the days of Noah. We have in Genesis, as we know, the specific statement that it was for 120 years. All that time the ark was preparing before eyes that must have looked on with wonder certainly, whatever might have been the incredulity of the spectators. Such a thing would necessarily make a noise, and Noah, in the life he lived amongst men, as the history has shown it to us, was one whose conduct in this respect was likely to make it still more a wonder. It is curiously said that we have no hint of any actual preaching upon Noah’s part.* What hint have we, on the other hand, of any evangelization, or its happy effects, among the spirits in prison? Noah most certainly preached in the very preparation of the ark itself, the most effectual witness of his faith in the judgment coming; and the explanation of this, of what he was looking for, could not possibly be hidden. Here, the dwelling upon the longsuffering of God while that open testimony lasted -120 years -is certainly not favorable to the thought of a preaching to these selfsame persons as spirits afterwards, when all that time the longsuffering had proved vain. Moreover, as has often been noticed, it is striking that it is exactly as to this generation of men that God’s own words are on record: "My Spirit shall not always strive with man, for that he also is flesh." Thus Scripture seems to bear witness of its prophetic character in the anticipation of questions that might arise with regard to this judgment of a whole generation. Moreover, while the general result is stated to have been in their case only disobedience and ensuing judgment, nevertheless this in no wise necessitates the thought of there having been no escape from eternal judgment in souls brought to repentance even when the flood had already begun. We are certainly not obliged to add to the difficulties here by making the judgment itself as harsh as possible, when the Spirit of God emphasizes in this very case God’s longsuffering. To suppose that, after all, that Spirit that would not always strive with men was to strive effectually after the judgment itself had shut them up in prison, is surely contrary to the whole character of what is here. "The spirits in prison" were there as having been disobedient when the longsuffering of God waited upon them in the days of Noah. That is undeniably the case. They were "spirits in prison" as the fruit of that disobedience. Does it follow that the preaching was to them when in this condition? or does the apostle speak of a class, now spirits in prison," who were disobedient to the preaching of the Spirit in the days of flesh? It is most certain, at least, that they were that; and the vivid way in which the apostle speaks here is suited to emphasize the effects of that preaching, they having been disobedient.
{*Besides, we are told in 2Pe 2:5, that Noah was "a preacher of righteousness." Moreover, there is no record of Enoch’s preaching in the Old Testament, but which is given in the epistle of Jude. -S.R.}
Thus, unless there is a clear reference to the Lord as in the disembodied condition, we have really no ground for thinking of this as any preaching of the gospel at all; but we have already seen that the preceding words do not, and can not, refer to the disembodied state, except upon the principle that we can make "quickening" to be either "preserving alive," or believe that the human spirit of Christ had need to be quickened after death. We can understand, therefore, why this going and preaching is given us as a supplementary statement to what went before. This former preaching was by the Spirit of Christ, thus by Christ Himself; the Spirit of Christ being, as we have seen, that which the apostle elsewhere speaks of as having been in the Old Testament prophets. It is thus the style of the epistle. But all this clearly adds emphasis to the fact that, after all, only "few, that is, eight souls were saved through water:" the very judgment upon the world becoming in this way the means of salvation from it to those who escaped. They were saved through water, the water itself bearing up the ark so that it should escape the judgment; and the apostle immediately goes on to apply this when he says: "Which figure (or like figure) doth also now save you."
It is plain that, in some way or other, baptism is given us as a like figure to the flood. The word used for "figure" is "antitype," which has caused many to think of baptism being the antitype of that of which the apostle has spoken; but there is here put upon the word a meaning which, according to Scripture, it does not have. We have the same word in the epistle to the Hebrews, (and there alone in the New Testament,) where the apostle speaks of the things in the earthly tabernacle being the "figures of the true" (Heb 9:24). Antitypes in the common sense they certainly could not be: it would be the most perfect inversion of the truth conceivable; and it would be equally contrary to the language of Scripture to speak of baptism as an antitype at all. One can understand, of course, the force of it for those who believe in ritualistic views of sacraments; but we need not enter into this here. The word is clearly, as in Hebrews, "figure," or, more fully and literally, "answering figure," which the common version gives as "like figure." The simple force seems to be a figure answering to the facts, and thus we can understand how the apostle should say that baptism (as such a figure) "saves." It is an expression of that which, as a corresponding reality in the soul, does save. We have seen the doctrine of this already in the sixth of Romans, It is noticeable that as the apostle was one of that primal company of Christians who, notably, never were baptized with Christian baptism at all, -so far as any record shows (and thus would be in a sad condition if baptism were ordained for that which ritualism assigns to it,) he says: "doth now save you." He cannot say "us" in this way. He is careful also to add, parenthetically, that baptism is not (what could be the only effect of the water) "the putting away of the filth of the flesh, but the request as before God of a good conscience." Notice that he has no idea of any effect of water but that of "putting away of the filth of the flesh." He has no mystic conception of water, by any possible consecration of it, affecting the soul. Meaning it has, of course, and an important place when this meaning is realized. This, also, has been obscured by the mistranslation of what follows as "the answer of a good conscience before God." It is quite plain, according to what we have seen in Romans, that the "answer" of a good conscience it cannot possibly signify. People are baptized "to Christ." Baptism is a gospel type, and men come to it, therefore, as confessed sinners, to meet Christ in the value of His work for them. Thus "the request of a good conscience" can be clearly understood. The conscience is made good as the result of this work of Christ, and it is this that is ideally sought in baptism. It is found, in fact, not by the baptism itself, which is only burial, the sentence of death upon the sinner carried out, thoroughly, (although in the faith that Christ has died for sinners,) but thus that good conscience itself is obtained by the resurrection of Jesus Christ, the witness of the acceptance of His work, a glorious and perfect one of Him "who has gone into heaven and is at the right hand of God, angels and authorities and powers being subjected unto Him."
Yet the One thus accepted of God is still the rejected of man, and thus we can see how forceful is the statement of the apostle with regard to that old world swept away by the flood, and the connection of that baptism by which we enter openly into the place of Christian disciples with the judgment of man which received in that flood a statement so terribly emphatic. If question arises in the hearts of those still going through a world which rejects even the precious gospel of grace now, how forcible is the admonition of that previous rejection of God’s longsuffering witness 120 years before the judgment came! The force of this is entirely done away by the thought of any preaching after death to spirits in prison. The whole is here in perfect consistency with itself when we take it as a warning corresponding to that which the Lord has given of the times that would precede His coming in judgment, as days which would be like those of Noah. That coming was, as we know, continually before the eyes of Christians at this time; they had not learned, as so many have since, to put it off into a far-off distance; and thus the apostle’s words would have here the fullest possible significance.
3. But the apostle has more to say to us with regard to these matters, when he exhorts Christians that, as Christ has suffered for us in the flesh, we should arm ourselves with the same mind; "for he that hath suffered in the flesh," he adds, "hath ceased from sin." Christ suffered the contradiction of sinners against Himself. He "suffered" only, did not, and could not, yield to it. He suffered to death itself, by death passing out of the whole scene in which this contradiction was realized. The conflict for Him was over. He had ceased from it. For us, also, that death of Christ apprehended by faith is the ceasing from sin, although, necessarily, in a different way from what it was with Him.* We have not passed out of the scene -we live in it; and yet our life is, in the true sense of this, outside it. We belong to another scene altogether, and our "life is hid with Christ in God." Thus the acceptance of the work of Christ marks an entire change in our own condition. We can live no more in the flesh to fulfil the lusts of men, but for the will of God, although this may entail for us such suffering in the flesh as Christ had, the contradiction of sinners remaining and working in all that is around us. For us, the time past is abundantly sufficient -now that through grace we have waked up to righteousness -to have wrought the will of the nations, of men who now turn round in wonder upon those who have left their ranks, who can no more run in the evil ways which are the mere overflowing of a heart away from God. For this, therefore, men will speak evil of those who have done so, in order that they might live to God a life according to Him who is ready to judge the living and the dead.
{*To yield to sin, to go along with the world, is not to suffer. It is the resistance to this pressure that entails the suffering, and that insures the freedom, practically, from the sin. This is most important, in a day of laxity and worldly conformity like the present. -S.R.}
And here follows a passage which has been similarly taken to that which we have just been looking at, and in a similar interest. Here, moreover, we find, as some understand it, a gospel preached to the dead as dead; "For to this end was the gospel preached also to the dead, that they might be judged as regards men after the flesh, but live according to God in the Spirit." Here is a gospel preached which has effect (or is expected to have), and we must carefully consider the effect in order to the apprehension of the whole passage.
We have just been shown, in fact, the effect of the death of Christ for those who in faith realize it. It is the ceasing from sin, the ceasing from the will of the Gentiles; for which the Gentiles judge those who do so. This is the very effect of the gospel which we have here. The effect is a life "according to God in the Spirit." That is simple. But it should be as simple that this of necessity goes with a judgment by men after the flesh, a fleshly judgment passed upon those who have now learned to live a spiritual life.
That is all simple, and there should be no difficulty with regard to it. The difficulty is only here, that this gospel is said to have been "preached also to the dead." The only question can be: Is it to the dead, then, as dead, that it was preached? or simply in life to those who have passed away, and are now among the dead? Here, the effect spoken of should be in itself decisive. Suppose a preaching to the dead as dead, it is difficult to understand how men after the flesh should judge their turning to God in this condition. Is it their fellow-prisoners in the pit who do so? It is plainly that of which the apostle has been speaking, while a life "according to God in the Spirit" naturally speaks of a life lived here, not of a simple change in men who have, as to present things, ceased to live. The apostle has, in fact, already been speaking of a judgment to come, both for the living and the dead. The judgment upon the living is at the coming of the Lord, for which all Christians are taught to wait as that which is near at hand. From this judgment of the living, Christians have escaped. They wait for Jesus Christ as their Saviour, One who has delivered them already from the wrath to come. But the dead? Here the same principle obtains. To these also the gospel has been preached, not as dead but as living -but with this effect, that they are delivered from the judgment of the dead, as those who might live on to the coming of the Lord are delivered from the judgment of the living. Thus, all is really clear and consistent with the whole context. The apostle is speaking in it, as is plain, only of Christians, or at least of those to whom the gospel has been preached; and the effects which he deduces from it are perfectly inconsistent with the thought of any evangelizing of the dead as dead. The whole purport of what is here is but an expansion of what he says at the beginning, that as Christ path suffered for us in the flesh, we are to arm ourselves with the same mind. We are to make Christ’s suffering our ceasing from sin, so as no longer to live as men around are, in the lusts of the flesh, but to God, a life which His coming judgment will show to have had the most decisive significance.*
{*Another explanation -though not so simple, nor in accord with the language -makes the judgment to be that of God, and suggests the alternative, "either judged as men, or live unto God." But this seems to do violence to the plain language, and to ignore the context as well. -S.R.}
F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On v12 (See Scofield "Rom 10:10").
righteous
(See Scofield "Rom 10:10").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Arno C. Gaebelein 1922 · Public Domain On v10 1. The comfort in suffering (1Pe 3:10-17)
IV. THE COMFORT IN THE MIDST OF TRIALS AND SUFFERING
CHAPTER 3:10-4:19
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1. The comfort in suffering (1Pe 3:10-17)
2. Few saved as illustrated by Noah’s preaching (1Pe 3:18-22)
3. The new life in its transforming power (1Pe 4:1-11)
4. Suffering and glory (1Pe 4:12-19)
1Pe 3:10-17
The words which stand in the beginning of this section are quoted from Psa 34:12-16. It is interesting to note that the Spirit of God quotes from the three main divisions of the Hebrew Bible in the first three chapters of this Epistle. The Hebrew Bible is composed, according to Jewish division, of the law, the prophets and the writings. In the first chapter the law is quoted; in the second the prophets; and in the third we have a quotation from the Psalms. If we practice righteousness, the result of the new nature, produced by the new life, the promises of the Lord will not fail. To Israel in the Old Testament the Lord promised earthly blessings, and while to His heavenly people heavenly, spiritual blessings are vouchsafed, the earthly blessings are not excluded. It was true in olden times that “the eyes of the Lord are over the righteous, and His ears are open unto their prayers.” It is so today, for He changes not. He looks for practical righteousness. Equally true is it that in His righteous government the face of the Lord is against them that do evil. And there is the comfort if we do right that none can harm us, for the Lord is on our side.
Suffering for righteousness’ sake must be, but there is a “blessedness” connected with it. The Lord pronounced this in one of the beatitudes of the Sermon on the Mount (Mat 5:10). How fitting it is that in this Epistle, in addressing these Jewish believers as a remnant of the nation, this should be mentioned. It is the comfort in persecution, “be not afraid of their terror, neither be troubled.” The quotation in 1Pe 3:15 is from Isa 8:12-13. There it is a prophecy concerning the future remnant of Israel during their coming great tribulation, foreshadowed in Isaiah by the Assyrian invasion.
1Pe 3:18-22.
“For Christ also hath once suffered for sins, the just for the unjust, that He might bring us to God, being put to death in flesh but quickened by the Spirit: in which also He went and preached to the spirits in prison, who before time were disobedient when the long suffering of God waited in the days of Noah, while the ark was preparing; in which few, that is, eight souls, were saved through water; which figure does also now save you, even baptism (not the putting away of the filth of the flesh, but the request as before God of a good conscience), by the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God; angels and authorities and powers being subjected unto Him.”
This difficult and much misunderstood passage demands a closer attention. It is the passage upon which Rome has built her obnoxious and unscriptural doctrine of a purgatory. Protestant expositors have also misinterpreted this passage; in some quarters of Protestantism a kind of a “Protestant purgatory” is now being taught. Many errors, like a second probation, another chance for the lost, the restitution of the wicked, are linked with the wrong exposition of the above words.
Even sound believers have adopted that which Peter does not mean at all, and which is unknown in the rest of the Word of God. Their teaching founded upon these statements by Peter is as follows: The Lord descended into Hades, the place of the departed spirits and preached there. The visit took place after His death and before His physical resurrection, that is, He made the visit in His unclothed state, while His body still rested in the tomb. As to the preaching, the opinions of these exegetes are divided. Some believe that He went to Hades to announce the certain doom of the lost. Others, and they are not a few, state that He preached, offering to the lost salvation, while still others claim that the spirits in prison are the righteous dead to whom Christ announced that their redemption had been wrought out for them, and that He announced His victory.
As to the result of the preaching, the teaching is that it was successful; this is by inference, as they say, otherwise it could not be mentioned among the blessed results of Christ’s suffering. They also claim that inasmuch as early Christian literature has much to say about that fictitious “descent into Hades” (or, as generally stated, hell), it must be the true meaning of the passage. In giving these views on the meaning of the passage before us we give a very few; there are many others, like the late Bullinger’s view, that the spirits were the fallen angels, and that He went to herald His triumph to them. Pages could be filled with the fanciful and unscriptural interpretations of this passage.
The chief question is: Did our Lord go to Hades in a disembodied state? In fact, all depends on the question of what is the true meaning of the sentence, “quickened by the Spirit.” Now, according to the interpretations of the men who teach that the Lord visited Hades, the spirits in prison, during the interval between His death and the morning of the third day, He descended into these regions while His dead body was still in the grave. Therefore, these teachers claim that His human spirit was quickened, which necessitates that the spirit which the dying Christ commended into the Father’s hands had also died. This is not only incorrect doctrine, but it is an unsound and evil doctrine. Was the holy humanity of our Lord, body, soul and spirit dead? A thousands times No! Only His body died; that is the only part of Him which could die. The text makes this clear: “He was put to death in flesh,” that is, His body. There could be no quickening of His spirit, for His spirit was alive. Furthermore, the word quickening, as we learn from Eph 1:20 and Eph 2:5-6, by comparing the two passages, applies to His physical resurrection, it is the quickening of His body. To teach that the Lord Jesus was made alive before His resurrection is unscriptural. The “quickened by the Spirit” means the raising up of His body. His human spirit needed no quickening; it was His body and only His body. And the Spirit who did the quickening is not His own spirit, that is, His human spirit, but the Holy Spirit. Rom 8:11 speaks of the Spirit as raising Jesus from among the dead.
We have shown that it was an impossibility that Christ was in any way quickened while His body was not yet raised, hence a visit to Hades is positively excluded between His death and resurrection. There is only another alternative. If it is true that He descended into these regions, then it must have been after His resurrection. But that is equally untenable. The so-called “Apostle’s Creed” puts the descent between His death and resurrection and all the other theorists follow this view. We have shown what the passage does not mean. It cannot mean a visit of the disembodied Christ to Hades, for it speaks of the quickening by the Spirit, and that means His physical resurrection.
What, then, does the passage mean? It is very simple after all. He preached by the Spirit, or in the Spirit, that is, the same Spirit who raised Him from among the dead, the Holy Spirit of life and power, to the spirits who are now in prison. But when the preaching occurred they were not in prison. And who were they? All the wicked dead for 4,000 years? The text makes it clear that they are a special class of people. They were living in the days of Noah. It is incomprehensible how some of these teachers, misinterpreting this passage, can teach that it includes all the lost, or angels which fell, or the righteous dead. The Spirit of God preached to them, that is, the Spirit who quickened the body of Christ, the same Spirit preached to the generation of unbelievers in the days of Noah. The time of the preaching, then, did not occur between the death and resurrection of Christ, but it took place in Noah’s day. Christ was not personally, or corporeally present, just as He is not present in person in this age when the gospel is preached; His Spirit is here.
So was He present by His Spirit in the days of Noah. It is written: “My Spirit shall not always strive with man, for that he also is flesh; yet his days shall be one hundred and twenty years” (Gen 6:3). His Spirit was then on the earth. In long-suffering God was waiting for one hundred and twenty years while the ark was preparing. His Spirit preached then. But He needed an instrument. The instrument was Noah; in him was the Spirit of Christ and as the preacher of righteousness (2Pe 2:5) he delivered the warning message of an impending judgment to those about him, who did not heed the message, passed on in disobedience, were swept away by the deluge and are now the spirits in prison. As the Spirit of Christ was in the prophets (1Pe 1:11) testifying beforehand of the suffering of Christ and the glory that should follow, so the Spirit of Christ preached through Noah. This is the meaning of this passage, and any other is faulty and unscriptural.
This interpretation is in full keeping with Peter’s testimony. It is to “strengthen his brethren,” to encourage and comfort those who were suffering persecution and passed through many fiery trials. They thought it strange that they had to suffer, that they were few in number who were saved, while they lived in the midst of the vast multitudes which rejected the gospel and live on in sin and disobedience. For this reason the Spirit of God reminds them that such was also the case in the days of Noah, as it will be again at the close of the age, as the Lord Himself had announced. The multitudes in the days of Noah despised the warning; only eight souls were saved out of the judgment.
It must also be remembered that Peter’s Epistle is not a doctrinal Epistle. He does not teach, but exhort. It is true many of the exhortations have for a foundation doctrines stated elsewhere in the Pauline Epistles. If it were Christian doctrine that Christ went to the prison of the wicked dead, such a doctrine should then be more fully stated somewhere else in the New Testament. But such is not the case. The passage in Eph 4:1-32, concerning Christ leading captivity captive has nothing to do with Peter’s statement. (See annotations on Eph 4:1-32).
The concluding words, linked with this statement, are a typical comparison of the deluge and the ark with baptism. It has also been misunderstood, and some teach on account of it that baptism is a saving ordinance, which is another error. We quote a paragraph from the Synopsis of the Bible which clears this up in a way which cannot be improved upon.
“To this the apostle adds, the comparison of baptism to the ark of Noah in the deluge. Noah was saved through the water; we also; for the water of baptism typifies death, as the deluge, so to speak, was the death of the world. Now Christ has passed through death and is risen. We enter into death in baptism; but it is like the ark, because Christ suffered in death for us, and has come out of it in resurrection, as Noah came out of the deluge, to begin, as it were, a new life in a resurrection world. Now Christ, having passed through death, has atoned for sins; and we, by passing through it in spirit, leave all our sins in it, as Christ did in reality for us; for He was raised up without the sins which He expiated on the cross. And they were our sins; and thus, through the resurrection, we have a good conscience. We pass through death in spirit and in figure by baptism. The peace-giving force of the thing is the resurrection of Christ, after He had accomplished expiation; by which resurrection therefore we have a good conscience.”
In other words our good conscience is not in having obeyed an ordinance, but it is by what Christ has done, who has gone into heaven and who is exalted at the right hand of God.
1Pe 4:1-11.
The opening sentence of the fourth chapter connects with 1Pe 3:18. The sufferings of Christ are thus brought to their attention once more. The reason is obvious. They were Jews and had been taught that earthly, temporal blessings, were the marks exclusively of divine favor; trials, sufferings and persecutions, on the other hand, according to Jewish conceptions, were evidences of disfavor. They were therefore disheartened and greatly perplexed when persecutions arose and they had to suffer. But these sufferings were the evidence that they followed Him who also suffered in the flesh. He suffered for us, that is, for our sins, and therefore believers must arm themselves with the same mind. They must expect suffering, not for sins, but from the side of an evil world. “For he that hath suffered in the flesh hath ceased from sin.” The death of Christ for sin (not sins) demands from the believer that he also cease from sin, from living after the old nature.
If the Christian gratifies the old nature and yields to it, it will not entail any suffering, but if the believer lives as “dead unto sin,” walks in separation from this evil age, the result will be that he has to suffer in some way. The life he lives is no longer “in the flesh to the lusts of men, but to the will of God.” Such a walk brings with it the contradiction of sinners, the hatred of the world, such sufferings through which Christ also passed. Once they did as the heathen, the Gentiles, about them, walking in lasciviousness, lusts, excess of wine, revelings, banqueting, and abominable idolatries. But now their lives had been transformed; no longer did they run with them and do what the Gentiles did. Their former associates in sin and in the lusts of the flesh thought it strange that such should be the case, and they spoke evil of them. What evil they spoke about them is not stated. But for this they will have to give account to Him who is ready to judge the quick and the dead, even Christ.
The next verse has perplexed many, and has been misused by teachers of error and unsound doctrines, like the passage about the spirits in prison. “For to this end was the gospel preached also to the dead, that they might be judged as regards men after the flesh, but live according to God in the Spirit.” It is strange that expositors should detach a verse like this from the context and then, without considering its connection, build upon one verse a new and vital doctrine. So it is claimed that the dead mentioned are those who died before the gospel was preached, or who never had a chance to hear the Gospel, but who hear it now in the abode of death, to obtain eternal life. But this is only one of a number of other interpretations.
The Apostle had spoken in the preceding verse of the judgment of the living and of the dead. He now mentions the dead to whom the gospel had been preached. It is a thing of the past and means that those who are dead now while they lived had heard the preaching of the gospel. He means only the righteous dead and the other dead are not in view at all. Those who are now dead passed through the same experience, as the living pass through it, judged according to men in the flesh, but living according to God in the Spirit. Thus the preaching to the dead as dead is not taught at all in this verse. If there were such a thing as preaching to the physical dead we should find it in the Epistle to the Romans, in that great document of the gospel, or somewhere else in the Pauline Epistles; but there is nothing mentioned about this anywhere.
The new life which is dead to sin and suffers with Christ must be manifested. Of this we read in the exhortations which follow (1Pe 4:7-11). The end of all things is at hand, the fact that this age will end must always be kept before the heart and mind. And if it was true then that the promised end is at hand how much more true is it now. As a result of waiting for His coming, expecting Him at any time, we are to be sober and watchful unto prayer, and manifest fervent love among and towards fellow-believers. There is to be hospitality without murmuring, ministering one to another, according as each has received. Public ministry in preaching or teaching is to be as the oracles of God, in dependence upon Him, as of the ability which God supplieth, that is, as enabled by His Spirit.
1Pe 4:12-19.
“Beloved, think it not strange concerning the fiery trial which cometh upon you, as though some strange thing happened unto you; but rejoice, inasmuch as ye are partakers of Christ’s sufferings; that, when His glory shall be revealed, ye may be glad also with exceeding joy.” With what love and tenderness, dear Peter, by the Spirit of God, touches again on their sufferings and trials! How perplexed they must have been when they read their own Scriptures and remembered the promises made to Israel as to earthly blessings; and here they were suffering want and privation, were persecuted and slandered by those about them. He writes to them not to think it strange, as if a strange thing happened unto them, when passing through fiery trials. It is the path the Shepherd went and the sheep must follow Him. He suffered, it is the believer’s privilege to suffer with Him. When sufferings and trials come, then is the time for rejoicing and not for being disheartened. Sufferings become sweet and precious when we remember they constitute us partakers of Christ’s sufferings. And there is coming a revelation of His glory. In anticipation of that we can rejoice, for that revelation will bring the end of all suffering, and glory as well.
“if ye are reproached for the name of Christ, blessed are ye, for the Spirit of glory and of God resteth upon you; on their part He is evil spoken of, but on your part He is glorified.” Instead of trying to escape sufferings with Christ, a little reproach, a little contempt for Christ’s sake, we should welcome all most gladly. There is a blessing in it, even when people call us narrow or by any other name of contempt, because we exalt Christ and are true to Him. The Spirit of glory and of God rests upon us whenever we are reproached for the name of Christ. And if we were but more faithful, more separated, more loyal and devoted, we also would have more reproach, and as a result know more of the blessed experience that we are the resting and dwelling place of the Spirit of glory.
But there are sufferings which are inconsistent with Christ’s sufferings and with the character of a Christian. “But if any suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf.” It means to count reproach and suffering for Christ an honor and a glory. Peter had made this experience when with his fellow-apostles he had been beaten, “they departed from the presence of the council, rejoicing that they were counted worthy to suffer shame for His name” (Act 5:41).
“For the time is come that judgment must begin at the house of God, and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and sinner appear?” The sufferings of believers are permitted by the Lord for their own good likewise; they are His loving chastenings. Thus He deals as a loving Father with His house, whose house are we (Heb 3:6), permitting and using afflictions, sorrows, losses, that we may be partakers of His holiness. But if such is the case with His house, with those who belong to Him and whom He loves, what shall be the end of those that disobey the gospel of God? if the righteous, the sinner saved by grace, in his walk through the wilderness can scarcely be saved, if it needs the very power of God to keep him, what shall be the fate of the ungodly and the sinner? Therefore, when the believer suffers he commits his soul to Him who is able to sustain and carry him through.
Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v8 Exhortations to Christians in General, Based on Christ’s Work…
Exhortations to Christians in General, Based on Christ’s Work of Redemption and His State of Exaltation.
True brotherly love:
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v. 8. Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be courteous;
v. 9. not rendering evil for evil or railing for railing; but contrariwise blessing, knowing that ye are thereunto called, that ye should in her it a blessing.
v. 10. For he that will love life and see good days, let him refrain his tongue from evil, and his lips that they speak no guile;
v. 11. let him eschew evil and do good; let him seek peace and ensue it.
v. 12. For the eyes of the Lord are over the righteous, and His ears are open unto their prayers; but the face of the Lord is against them that do evil.
Here the apostle in a few sentences indicates what the moral effect of Christianity is: Lastly, you must all be of one mind, sympathizing with one another, loving the brethren, compassionate, humble minded, not returning evil for evil or malediction for malediction, but, on the contrary, blessing, since for this purpose you were called, that you might be heirs of the blessing. The apostle concludes with a summary which is directed to all, whether they be masters or slaves, women or men. Christians at all times should be of the same mind, held together by the bonds of true unity and harmony which are based upon the one foundation of faith, Rom 12:16; Rom 15:5; Php 2:2; Php 3:16. They should sympathize with one another, not only when their brother has need of compassion on account of some misfortune that has befallen him, but also when he is in good luck and would appreciate a cheering word, 1Co 12:26-27. They should be filled with brotherly love toward one another, since they are children of the same heavenly Father and are held together by the bonds of the most intimate love that can be conceived of. They should be compassionate or merciful, ever proving themselves friends in need; humble minded, always ready to yield the honor to someone else instead of holding false ambitions. Even in their conduct with regard to the hostile world, Christians will not seek revenge, will not return evil in kind, will not become guilty of railing and scolding, Mat 5:38-39; Rom 12:17; 1Th 5:15. They are constituted in an entirely different manner, their behavior is the very opposite of such carnal conduct. For when people do them harm, they conquer the evil with good; they return blessing for cursing. And whenever it proves difficult for our old evil nature to follow the example of our Savior in this respect, we remember our calling, God having called us out of the world, away from its sins, in order to impart the fullness of His grace, of His blessing in Christ Jesus, to us. We who, as Luther remarks, are receiving nothing but blessings from God, will surely not feel any desire to wish evil to any person in the world, no matter what the provocation may be. With the gift of eternal life before our eyes, we cannot do otherwise than forgive heartily and gladly do good to those that sin against us.
In a statement which is half warning, half promise, the apostle adds: For he that desires to love life and see good days, let him keep his tongue from evil and his lips that they speak no deceit; let him turn away from evil and do good; let him search for peace and follow after it. This admonition is addressed to Christians and must be understood as referring to the life of Christians only. If any Christian has a desire to enjoy his life in truth, to possess real, genuine happiness, to lead a quiet and peaceable life in all godliness and honesty; if he wants to see good days, days of blessing, from the Lord, when all his earthly needs are provided for and he can lie down in peace and sleep the sleep of the righteous: such a one should guard his tongue and his lips, lest they speak evil and become guilty of deceit. If his enemies slander and provoke him, he should keep silence, and not become guilty of any sins against the Eighth Commandment; if his honor and good name are assailed, he must not lie or deceive in return. The best way of combating the evil, in this case, is that of turning away entirely from the evil, not to think about it, not to plan it, but rather to do good, to return good for evil, to gather coals of fire on the enemy’s head. The attitude of the Christian will be shown especially in this, that he makes every effort to keep the peace, Rom 12:18, not only in a passive, half-hearted way, but with all eagerness, pursuing it with all avidity, without ceasing. See Psa 34:13-17.
The Christians may act thus with all the greater confidence and quiet assurance: For the eyes of the Lord are upon the righteous and His ears toward their prayer, but the face of the Lord is directed upon those that do evil. That is a great source of comfort to the believers: He that keepeth Israel neither slumbers nor sleeps. The Lord is keeping the most careful watch over His children, He hears and sees everything that their enemies are attempting against them. If anyone harms them, His ear is quick to catch the faintest sighing; and His countenance is directed against those that spend their days in doing evil. Vengeance is His, He will repay; and therefore His children may freely and cheerfully put their life with all its vicissitudes into His care, knowing that He will always take care of their interests in a way that will redound to their temporal and eternal welfare.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv8, 10 General Information:
General Information:
Peter begins to speak again to all of the believers.
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be likeminded
"have the same opinion and be" or "have the same attitude and be"
tenderhearted
being gentle and compassionate towards others
Do not pay back evil for evil or insult for insult
Peter speaks of responding to the actions of another person as remitting payment for those actions. AT: "Do not do evil to someone who does evil to you or insult someone who insults you" (See: Metaphor)
continue to bless
You can clarify the object of blessing. AT: "continue to bless those who do evil to you or insult you" (See: Assumed Knowledge and Implicit Information)
for this you were called
This can be stated in active form. AT: "God called you for this" (See: Active or Passive)
that you might inherit a blessing
Peter speaks of receiving God's blessing as receiving an inheritance. AT: "that you might receive God's blessing as your permanent possession" (See: Metaphor)
translationWords
compassion
love
brother
humble
evil
bless
call
inherit
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv8–10 3:8-12 Finally: This is the last in a series…
3:8-12 Finally: This is the last in a series of exhortations to different groups (2:13–3:12). Here, all believers must respond to others—believers (3:8) and unbelievers (3:9-12)—with love.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.