1 Peter 3:10

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

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

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

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

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

(a)Personally labor for the salvation of sinners, by conversation and other direct efforts;

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

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

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

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

(f)We shall not have it in our power to address a kind word to an impenitent child, or seek to guide him in paths of truth, purity, and salvation.

What we can do personally and directly for the salvation of others is to be done in this world; and, considering how much there is to be done, and how useful life may be on the earth, it is an object which we should desire, that our days may be lengthened out, and should use all proper means that it may be done. While we should ever be ready and willing to depart when God calls us to go; while we should not wish to linger on these mortal shores beyond the time when we may be useful to others, yet, as long as he permits us to live, we should regard life as a blessing, and should pray that, if it be his will, we may not be cut down in the midst of our way.

“Love not thy life, nor hate; but what thou livest.

Live well; how long, or short, permit to heaven.”

Paradise Lost.

And see good days - In the Psalm Psa 34:12 this is, “and loveth many days, that he may see good.” The quotation by Peter throughout the passage is taken from the Septuagint, excepting that there is a change of the person from the second to the third: in the psalm, e. g., “refrain thy tongue from evil,” etc.; in the quotation, “let him refrain his tongue from evil,” etc. “Good days” are prosperous days; happy days; days of usefulness; days in which we may be respected and loved.

Let him refrain his tongue from evil - The general meaning of all that is said here is, “let him lead an upright and pious life; doing evil to no one, but seeking the good of all men.” To refrain the tongue from evil, is to avoid all slander, falsehood; “obscenity, and profaneness, and to abstain from uttering erroneous and false opinions. Compare Jam 1:26; Jam 3:2.

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

1Pe_3:10-11

He that will love life.

The true life worth living

The text is a quotation from a psalm (Psa_34:12). The quotation in the original is slightly varied in the old Greek translation, and by St. Peter. One is tempted to wish that the R.V., instead of adopting he that would love life, had just added a few letters to the Authorised translation. We should then read, he that willeth to love life, that is, he whose deliberate will it is to love life; he who sets himself to love a life, which is true life. Let us, then, address ourselves to the question now so often asked, Is life worth living?

I. What is meant by life? There are two words in the New Testament which, from the necessities of our language, are alike rendered life. One of these words, βίος, signifies the principle of animal life, the things by which that life is preserved or gladdened, and the span of time through which it is continued. The other word belongs to a higher sphere, ζωή. It is the new life; which may be stunted or strengthened, as grace is used or abused; and which, after the resurrection, is to be clothed upon with a fitting framework. The question, then, for us as Christians really is, not whether life, in the New Testament sense of the word, ζωή, is worth living, but whether existence, βίος under mere animal or external conditions, is worth living? The last, no doubt, is an intricate question, and much may be said in favour of a reply in the negative. We may be reminded of the transitoriness of human existence. The vanity of our expectations may be appealed to, the compression of the successive objects of hope in the iron grasp of the coarse hand of necessity. The loss of those we love is a condition of advancing years. And this is accompanied by the protracted humiliation of the breaking up of the machine, by the sure martyrdom of gout, or of some other bodily torture. With this comes weariness of life. Much, very much, may of course be justly urged in mitigation of this pessimism. Life rightly used, exclaimed a great statesman, has happiness for each of its ages. The sweetnesses of domestic love; the pleasures of human society and friendship; the overplus of health over sickness and pain; activities, expectations, little surprises that come to the weariest lot; the air, the sky, the sunshine;-these, and a thousand like things, are woven into a contexture of no funereal tint. We bless Thee for our creation, preservation, and all the blessings of this life.

II. But about the answer to the question, is existence elevated into life worth living? We as Christians can make no doubt.

1. Present acceptance makes life worth living. A tranquil God tranquillises all things, and to see His peacefulness is to be at peace.

2. There are times of exquisite pleasure in communion with God. These compensate for the languor of old age and for the slow martyrdom of life.

3. Nor must we forget the pleasure which there is in work for God. The study of Scripture is a perpetual delight for those who pursue it. The Churchs sacramental life is full of joy. The teaching of the young, the ministry to the sick, the gathering in of the fallen, the adornment, the quickening, the elevation of service and worship, have pleasures of their own which give animation and variety to life. But what is to be said of one form of sorrow inseparable from true religion-the sorrow of repentance? That kind of sorrow is its own consolation; He has given a new kind of tears upon earth, which make those happy who shed them. Oh that we could understand that the mystery of grace gives blessedness with tears!

4. That life is worth living is, above all, proved by the view which Jesus took of it. Does He not say of Himself, My delights were with the sons of men? He is in some measure (if we may reverently say it) like a great artist, when, after the preparatory toil and thought, his idea stands out before him in its definite unity and beauty, and he cannot rest for joy until it smiles before him in marble, or is fixed in the music of deathless lines. No doubt human life is tragic and pathetic, yet there is a magic smile on the face of the drama after all. (Bp. Alexander.)

The way to secure good days

I. A reasonable desire. We have, in common with the beasts the intense desire to preserve our lives, a natural shrinking from death; and it would be easy to show you the important place of this universal sentiment in the Divine economy. It is indeed the basis of society; the secret of mans 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. But it may be thought that the supreme interest which the Christian has in the life to come should make him indifferent to the continuance of this life. But that notion belongs to extravagant sentiment, and has no countenance from Bible teachings. It is only morbid feeling that leads to ill-speaking of present scenes and opportunities. 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. Ours cannot be good days unless we enjoy a fair measure of health, have useful occupation, and the pleasure of loving friendships.

II. This reasonable desire attained. The apostle lays down three conditions, and they are all thoroughly practical.

1. He who would see good days will have to rule his speech: let him refrain his tongue from evil, and his lips that they speak no guile. 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 of our lives have come out of hasty, unwise, unkind, impure speeches.

2. He will have to order his conduct. And 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 get it into fair shape, we find there is much to cut off. The attaining of good ever goes along with the clearing out of evil. And this makes the moral conflict of our lives. We must be doing good, seeking good, filling up our lives with good, that evil cannot even squeeze in edgeways. Activity in goodness is our safeguard. Temptation gains its effective power upon the idlers.

3. He will have to tone his relations. Let him seek peace, and ensue it. By peace we must understand peaceableness, the spirit of the peacemaker, gentle, considerate, charitable. (The Weekly Pulpit.)

Let him refrain his tongue from evil.

The words of our lips

Most important among Christian duties is control of the tongue, and yet it is much neglected. Many who would hesitate to do a foolish or wicked thing do not scruple to say what is both unwise and wrong.

I. Let us guard against the unkind word of every class.

II. Another which we must guard against is the discontented word. Count up Gods mercies and blessings every day, and you cannot murmur.

III. Let us guard against the untruthful word of every kind. A lie is no less a lie because it is printed in a prospectus, or written up in a shop window. (H. J. Wilmot Buxton, M. A.)

The evil of the tongue

From evil. This is a large field, the evil of the tongue; but I give it too narrow a name: we have good warrant to give it a much larger-a whole universe, a world of iniquity; a vast bulk of evils, and great variety of them, as of countries on the earth or creatures in the world. There be in the daily discourses of the greatest part of men many things that belong to this world of evil, and yet pass unsuspected, so that we do not think them to be within its compass, not using due diligence and exactness in our discoveries of the several parts of it, although it is all within ourselves, yea, within a small part of ourselves, our tongues.

1. Profane speech, that which is grossly and manifestly wicked; and in this part lie impious speeches, which directly reflect upon the glory and name of God; blasphemies and oaths and cursings, of which there is so great, so lamentable abundance amongst us; and to these join scoffs and mockings at religion, also impure or filthy speaking, which either pollutes or offends the hearers, and is the noisome breath of a rotten, polluted heart.

2. Consider next, as another grand part of the tongue, uncharitable speeches, tending to the defaming and disgrace of others; and these are likewise of two sorts-open railings and reproaches, secret slander and detraction. The former is unjust and cruel, but it, is somewhat the less dangerous because open. It is a fight in plain field; but truly it is no piece of a Christians warfare to encounter it in the same way. But the other kind, detraction, is more universal amongst all sorts, as being a far easier way of mischief. The former are the arrows that fly by day, but this is the pestilence that walketh in darkness; it spreads and infects secretly and insensibly, is not felt, but in the effects of it; and it works either by calumnies altogether forged and untrue, of which malice is inventive, or by the advantage of real faults, of which it is very discerning, and these are stretched and aggravated to the utmost.

3. Vain, fruitless speeches are an evil of the tongue. Not only those they call harmless lies, which some people take a pleasure in and trade much in, light buffooneries and foolish jestings, but the greatest part of those discourses which men account the blameless entertainments one of another, come within the compass of this evil; frothy, unsavoury stuff, tending to no purpose nor good at all.

4. Doubleness and guile; so great a part, that it is here particularly named a part, though the evil of it is less known and discerned; and so there is in it, as I may say, much terra incognita; yet it is of a very large compass, as large, we may confidently say, as all the other three together. What of mens speech is not manifestly evil in any of the other kinds is the most of it naught this way; speech good to appearance, plausible and fair, but not upright; not silver, but silver dross, as Solomon calls it (Pro_26:23); each, some way or other, speaking falsehood and deceit to his neighbour; and daring to act thus falsely with God in His services; religious speeches abused by some in hypocrisy, as holy vestments, for a mask or disguise; doing nothing but compassing him about with lies, deceiving indeed ourselves, while we think to deceive Him who cannot be deceived and will not be mocked. But to add something for remedy of these evils in some part discovered-for to vanquish this world of evils is a great conquest-it must begin at the heart, otherwise it will be but a mountebank cure, a false, imagined conquest. The weights and wheels are there, and the clock strikes according to their motion. A guileful heart makes guileful tongue and lips. It is the work house, where is the forge of deceits and slanders and other evil speakings; and the tongue is only the outer shop where they are vended, and the lips of the door of it; so then such ware as is made within, such and no other, can be set out. In like manner, a purified heart will unteach the tongue all filthy, impure speeches, and will give it a holy strain; and the spirit of charity and humility will banish that mischievous humour, which sets so deep in the most, of reproaching and disgracing others in any way, either openly or secretly; for it is wicked self-love and pride of heart whence these do spring, searching and disclosing the failings of others, on which love will rather cast a mantle to hide them. Be choice in your society, sit not with vain persons, whose tongues have nothing else to utter but impurity or malice or folly. But frequent the company of grave and godly persons, in whose hearts and lips piety and love and wisdom are set, and it is the way to learn their language. Use a little of the bridle in the quantity of speech. Incline a little rather to sparing than lavishing, for in many words there wants not sin. In the use of the tongue, when thou dost speak, divert it from evil and guile by a habit of and delight in profitable and gracious discourse. Thus St. Paul makes the opposition (Eph_4:29): Let there be no corrupt or rotten communication; and yet he urges not total silence, but enjoins such speech as may edify and minister grace unto the hearers. And are not such discourses much more worthy the choosing than the base trash we usually fill one anothers ears with? An excellent task for the tongue is that which David chooseth, And my tongue shall speak of Thy righteousness, and of Thy praise all the day long. Were the day ten days long, no vacant room for any unholy or offensive or feigned speech! And they lose not who love to speak praise to Him! for He loves to speak peace to them; and instead of the worlds vain tongue liberty, to have such intercourse and discourse is no sad, melancholy life, as the world mistakes it. (Abp. Leighton.)

Speak no guile.-

Veracity

One of the attributes by which the Most High specially desires Himself to be known by His intelligent universe is absolute and unchanging veracity. Whatever He reveals to us He would have us receive as the pure and simple verity. Whatever He has promised, though heaven and earth should pass away, He will assuredly perform. In this attribute of inviolable truth God commands us to be imitators of Him. He wills us never to utter anything but the exact verity. In the commandment given to our race by Moses it is written, Thou shalt not bear false witness. In the text, as in other places, He has promised His special favour to those that speak no guile. Our Lord Himself has declared that liars are the children of the devil; for he is a liar, and the father of lies. It is manifest that these teachings have not been without effect wherever the Bible has been openly and plainly spread before the people. Wherever the Word of God is freely circulated, and generally read, a barefaced and habitual liar is rarely to be met with among men who lay any claim to the respect of their fellow citizens. While, however, such cases are rare, I fear that indirect, and what are termed minor variations from strict veracity, are by no means uncommon. The law of absolute veracity would require that we should utter nothing but the perfect verity. We are, however, limited in comprehension, and imperfect in knowledge. To this our imperfection the law of God has respect, and it requires of us no more than our nature can perform. But some one may ask, Are we obliged to tell every one whom we meet all that we know and all that we are thinking about? Do we violate the law of veracity because we do not make a confidant of every companion, or reveal all our thoughts even to our most intimate friends? We may ask ourselves, and it would be well if we asked ourselves much oftener, whether it is or is not our duty to speak. If we decide, either from moral or prudential reasons, that it is our duty to be silent, it is clear that the law of veracity has no command to utter. If we, on the other hand, decide that it is our duty to speak, then the law pronounces its decision, and forbids us to speak anything but the truth. But the inquiry may arise, Are we always obliged, when we speak, to speak the whole truth? If we intend to convey the impression that what we say is the whole truth, when we know that it is only a part, we violate the law of veracity. If we have no such intention, but merely relate the fact as a fact, without any design to create any other impression, then we are innocent. The same law applies to promises. A promise is the expression of our intention to do something, with the design of creating in another the expectation that it will be done. Simply to express an intention is not to make a promise. If, in the course of ordinary conversation, I happen to mention my purpose to leave town tomorrow, this is not a promise, for I did not intend to create an expectation. If I not only say that I am going, but enter into an engagement with another to accompany him, this constitutes a promise. We are morally bound to fulfil the expectation which we have voluntarily created. If a moral obligation exists, it must be fulfilled. If a doubt remains, we must decide against ourselves, or leave the question to the decision of others. In no other manner can we retain our love of veracity unimpaired. By the habit of deciding doubtful cases in our own favour, selfishness gains the victory over our love of truth, and, before we are aware of it, we become reckless of our obligations and regardless of the sanctity of our word. And here, again, it may be asked-for questions on this subject seem to be almost innumerable-Are we bound to fulfil to the letter every promise which we make, even when it is without any condition? I would not say even so much as this. The very object for which the promise was made may have become unattainable, and of course the whole engagement falls to the ground. But if I break an engagement from idleness, or because I prefer at the moment to read some book which happens to interest me, I am guilty. It is of no avail to say my friend will excuse it: this may be, but it alters not the fact that I have trifled with my conscience, degraded my moral nature, and sinned against God. All this should plainly teach us several important lessons. In the first place, a promise should always, if possible, be definite, and distinctly understood by both parties. Again, if there be from a necessity a contingency, this contingency should be as accurately defined as the promise itself. And, lastly, when we are in doubt respecting the validity of any obligation-that is, when there is a conflict in our minds between the claims of veracity and those of interest and convenience-it is always safe to decide in favour of veracity. This may, it is true, cost us trouble, and sometimes apparently useless trouble, but it will confirm our virtue and teach us practical wisdom. Such, then, is the law of God, revealed to us in the Scriptures. But, let us ask, Is this law obeyed? Let us glance at a few of the occasions which give rise to the violation of the precept, and we shall see how easily men are seduced into disobedience to the law of God.

1. The inordinate love of wealth gives occasion to frequent violations of the plainest precepts of veracity. When large profits can be secured by falsehood, I am told that, in our large commercial centres, lying and even false swearing are matters of daily occurrence. The common adulteration of articles of traffic comes under the same condemnation. Men take every means to give to a worthless compound the appearance of a general product, and then solemnly declare it to be what they know it ,is not. Or we may come to facts which transpire every day, in every city and village in our land. The seller represents his goods as of the very best quality, and offers them to the buyer at a price which he declares to be scarcely above cost. The buyer, on the other hand, considers the quality inferior, the price unreasonable, and, at most, is willing to purchase only on a very long credit. The bargain is at length concluded, the goods are delivered, and the parties separate. All at once the language of these men is suddenly transformed. The seller is rejoicing that he has disposed of his merchandise at so handsome an advance, the buyer that he has received so good an article at so low a price.

2. Idle curiosity gives occasion to a large amount of false speaking. Many persons have an insatiable desire to know all the affairs of their neighbours, their likes and dislikes, their domestic arrangements, their opinions on all matters and of all persons, and thus to worm themselves into the most secret recesses of their confidence. This is commonly done from no malicious design-for such persons are commonly good natured-but from mere childish inquisitiveness. To accomplish our purpose, however, not a little management is necessary, and we are obliged to pretend to know already much of which we are entirely ignorant. This is the first departure from truth. We obtained our knowledge under the injunction of secrecy. But a secret which does not belong to us is not easily kept, for this intense desire to know is always accompanied by an equally intense desire to tell. We must reveal it to our intimate friends; and here is departure from truth the second. Or, again, we may meet with another person as inquisitive as ourselves, in whom we dare not confide, and whose prying curiosity we can elude in no other way than by falsehood or prevarication; here is departure the third. Thus the habit grows upon us.

3. Another frequent occasion for falsehood is found in the fear of speaking or acting at variance with received conventionalities. We express joy when we feel none. We counterfeit sadness when we suffer no sorrow. We use the expressions that are in vogue without any regard to the truthfulness of their application, but merely because we hear them used by others. Many a family has become habitual liars by the daily repetition of these conventional falsehoods. Children know that such language is false, and they must have more than usual virtue if they are not fatally corrupted. But some one will say, To do as you advise, and avoid the errors against which you have cautioned us, would require great care and intense watchfulness in all our conversation. We should be obliged to think before we speak, abandon many of the ordinary topics of discourse, and be content to improve men rather than amuse them. Be it so. In this we shall only follow the examples of better and wiser men. It was the prayer of David, Set a watch, O Lord, over my mouth; keep the door of my lips. But you will say, To obey these precepts with strictness, to speak nothing but the simple verity, and utter only what God will approve, would render us very peculiar. The world lieth in wickedness, and how can a child of God live in it, and not be peculiar? Wicked men imitate the example of the father of lies; and can we be imitators of the God of truth without being peculiar? Was there ever a being on earth so peculiar as Jesus of Nazareth, the Author and Finisher of our faith? Unless the teachings of Christ exert their effect on our intercourse with our fellow men, what do we more than others? and how shall the world be the better or the wiser for our having lived in it? But, you will say, this is a lesson most difficult to be learned. It requires that we should be always on our guard, watching over ourselves with a vigilance such as we had never imagined. The gospel of Christ has provided for us all needful assistance. The cure must be performed in the inmost spirit, and the Spirit helpeth our infirmities. (F. Wayland.)

Eschew evil.-

The evil of sin

This we must eschew, as the bullet shot out of a gun, or to be stricken with a sharp sword; we must abhor it, as a toad or poison; we must abhor it with a deadly, an utter hatred, and accordingly avoid it most carefully. (John Rogers.)

Why sin must be avoided

1. God is thereby dishonoured (1Sa_15:23).

2. Gods wrath is provoked, and that must needs be dangerous (Psa_106:29; Jer_7:17).

3. God hates it and such as commit it (Psa_5:4; Deu_28:15; Lev_26:14)

4. It brought misery into the world, with shame and confusion upon all, and hath always been the cause of all evils.

5. It bringeth eternal destruction both of body and soul. (John Rogers.)

All sins to be eschewed

1. We are to eschew all evil, even the least.

2. All persons are to eschew the same, not the greatest excepted; Gods law binds them, be they princes, magistrates, ministers, etc. They should eschew it most, for by their example they do most hurt.

3. At all times. Some things be in season at one time, some at another, but sin is never in season.

4. In all places. God is the God of all places, neither can any place change the nature of sin. Thou must eschew sin as well abroad as at home; in thy house, chamber, shop, as well as at church.

5. All kinds of sin are also to be avoided. Error in judgment and wickedness in conversation, evil against God, our neighbours, or ourselves.

6. We must also avoid evil under what colour or pretence soever it comes. (John Rogers.)

Dangers in life to be avoided

I think we ought to buoy for ourselves in our course, as we buoy a harbour. Off this shoal a black buoy floats, and says to those who sail by, as plainly as if it spoke in all languages, Keep to the right here; and over against it floats another, and says, Keep to the left here. Now, in lifes ocean, wherever we know the quicksands are, wherever we have once been stranded, let us sink the buoy and anchor of memory, and keep to the right or the left, as the shoal may be. (H. W. Beecher.)

Eschew evil and do good

In an old English work entitled, Warwicks Spare Moments, we find the following excellent remarks: When I plant a choyse flower in a fertile soyle, I see nature presently to thrust up with it the stinging nettle, the stinking hemlocks, the drowzie poppie, and many noysome weeds, which will either choake my plant with excluding the sunne, or divert its nourishment to themselves; but if I weed but these at first, my flower thrives to its goodnesse and glory. This is also my case when I endeavour to plant grace in the fertile soyle of a good wit; for luxurious nature thrusts up with it either stinging wrath, or stinking wantonnesse, or drowzie sloath, or some other vices, which robb my plant of its desired flourishing, but these being pluckt up, the good wit produceth, in its time, the faire flower of virtue. I will not, there fore, think the best wits, as they are wits, fittest to make the best men, but as they are the purged best wits. The ground of their goodnesse is, not the goodnesse of their wits ground, the good weeding and cleansing it. I must first eschew the evill ere I can doe good; supplant vices, ere I can implant virtue.

And do good.-

Christians must be doers of good

1. It is good and amiable of itself, as the Lord is.

2. God commands it, who is our Sovereign Lord and King.

3. All promises in Scripture of good things, here and hereafter, are made to well doing (Lev_26:1-46; Deu_28:1-68).

4. This brings us peace of conscience in this world.

5. This brings us to eternal happiness in the world to come (Mat_7:21; Joh_5:29; Rom_2:10).

6. It is the glory of a man when he is dead. (John Rogers.)

The extent of well-doing required

1. We must do all good that we can, and our places require, having respect unto all Gods commandments (Psa_119:6; Luk_1:6; 2Ki_23:25).

2. We must do good at all times. Aguish fits of goodness, as before the Communion, or in afflictions, etc., God cares not for; He will have us to be ever doing some good.

3. We must do good in all places; not in the church only, but everywhere.

4. So in all companies we must do good, or take good; if we cannot do what we would, we must do What we can; it is some good to keep away evil.

5. We must do good to all persons, all duties towards God-publicly, privately, on His Sabbaths, on other days; so towards our families, neighbours, friends, superiors, inferiors, equals. We must do good as occasion offers itself, yea, towards our enemies,

6. We must do good in our general calling as Christians, by a holy conversation agreeable to our profession, and by our counsels, exhortations, admonitions, reproofs, prayers. We must do good also in our particular callings, as magistrates, ministers, husbands, wives, parents, masters, etc.

7. We must do good also, though it be hard and difficult so to do. If one way will not serve the turn, whereby to bring to pass our religious purposes, we must set upon another, as Luk_5:18.

8. We must do good, though we have no thanks for our labour, yea, though we have ill-will and hard measure.

9. We must do good also, though we have few encouragements and small company (Jos_24:15).

10. We must do good while we may, while life and means last, yea and constantly.

11. We must also do the same in a particular faith, and in uprightness of heart, declaring the same by the reformation of our lives; and this must be in obedience to God, aiming at His glory, and not seeking ourselves, either in our profit, pleasure, or credit, etc., all which must be done willingly. (John Rogers.)

Do good

All are doing good or evil. Men are sowing to the flesh or to the spirit. Every man is working iniquity or righteousness. To do good is Godlike. The Most High has never left Himself without witness, in that He did good and gave us rain from heaven and fruitful seasons, filling our hearts with food and gladness. We ought to be like God. Because God is holy, and perfect, and beneficent, we ought to be pure, and upright, and useful. To live for the good of others makes us like Christ. He went about doing good. He is our Pattern as well as our Redeemer. Then we are often commanded to be doing good. Here are a few words of Scripture: Trust in the Lord, and do good; Depart from evil, and do good; Love your enemies, bless them that curse you, do good to them that hate you; As we have therefore opportunity, let us do good unto all men; To do good and to communicate forget not: for with such sacrifices God is well pleased; To him that knoweth to do good, and doeth it not, to him it is sin. Our redemption by Christ was to this very end (Tit_2:14). It is well to have some rules for doing good. Here are some:

1. Set your heart on doing good. Be instant in season and out of season. Be in dead earnest.

2. Begin at once. The opportunity is never wanting.

3. Study how to do good. Read Gods Word and the lives of good men and see how others did good. Ingeniously find out right ways, the best ways, of working.

4. Pray for Divine direction. God is all-wise. Beseech Him to use you for His glory and the good of men.

5. Never despise the day of small things. I have been at the heads of some of our noble rivers, and a barrel would have held all the waters they sent forth in an hour. One grain of wheat has in a few years been so multiplied as to produce millions of bushels in a year.

6. Be not afraid of trials. They are sure to come, but go on. Expect opposition, but do not needlessly provoke it.

7. Aim high. Earnestly covet the best gifts and the largest success. He who strives to do but little will commonly do less. Plan great things.

8. Keep your heart with all diligence. Watch against pride, and vanity, and self-seeking.

9. While you love God supremely, love all men fervently. Cherish the purest and most kindly feelings.

10. Give no just cause of offence. Be not morose or censorious. Meddle not. Be not a critic, nor a judge, nor a busybody; but be the servant of all men for their good.

11. Never discourage others in their good works.

12. Not only work your self, but set others to doing good according to their ability. He who makes a king is greater than a king. He who incites another to a life of usefulness, doubles his own.

13. Be prepared for delays, disappointments, and discouragements. God may design to cure your hot haste and rashness by subjecting you to many hindrances.

14. Be diligent. Be always at it. He that soweth bountifully, shall reap also bountifully. Blessed are they that sow by all watercourses.

15. Cheer fully and trustfully leave all issues with God. Duty is yours. Results are the Lords.

16. Always do the best you can under the circumstances. If you cannot run, walk; if you cannot walk, crawl; if you cannot crawl, your strength is to sit still. But let nothing fail through your inadvertence, or unbelief, or vanity, or cowardice, or prayerlessness.

17. Waste no time on unwise plans and impracticable schemes. Be sure you are right, then go ahead. Prove all things. Learn to discriminate. All is not gold that glitters.

18. Beware of all superstition. God has no pleasure in fools. We cannot honour Him in things whereof we ought to be ashamed. Follow divinely sanctioned methods of doing good.

19. Guard against fanaticism. God has no use for our delusions. Mild enthusiasm is a great foe to better piety. Like a fire in a forest, it burns up all the tender plants of righteousness.

20. But never confound pure, humble, intelligent zeal with its counterfeits. Superstition and fanaticism are from beneath, holy zeal is from above. Be keenly alive and ready to every good work.

21. Count nothing of much value in comparison of the soul.

22. Obtain and retain a deep sense of the great price put into your hand to do good and to lay up treasure in heaven. In the great gospel harvest, he that reapeth receiveth wages and gathereth fruit unto life eternal.

23. Put a high estimate on the value of time and opportunity. I have lost a day ought to be a dreadful sound in the ears of any mortal. Be on the alert.

24. Keep your eye on the person and grace of Christ. Without Him you can do nothing. He is our wisdom and strength and righteousness and sanctification and redemption. None ever followed Him too closely nor relied upon Him too exclusively. (W. S. Plumer, D. D.)

Seek peace, and ensue it.-

On seeking peace

I. What we are obliged to do.

1. To reform our hearts and lives. We must subdue our lusts and bridle our passions, and govern our tongues, and conduct ourselves by the holy laws of our religion.

2. To obey our superiors as far as lawfully we can.

3. In those things in which we dissent from others we are to judge for ourselves only, and not for others.

4. That we be very diligent in the search after truth, as well as sincere lovers of it.

5. That we preserve in our minds a difference between the great things of religion and the smaller things relating to it, and let them have a proportionable regard and esteem.

6. That we endeavour to be exemplary in all those things in which we are all agreed.

7. We must put as favourable a construction upon things and judge as charitably of all men as they are capable of.

8. We must be careful that we give no offence to our weak brother in things that are indifferent.

9. Let us often consider how great mercies we enjoy, and with all thankfulness bless the holy name of God. This method will divert our complaints into praises, and greatly tend to the peace of the Church.

10. Let us put up our fervent prayers to God for the peace of the Church and State: to God, who maketh men to be of one mind: to God, who is the God of peace and unity and love.

II. Some of the advantages of peace and unity, and its tendency towards our happiness. Peace and unity hath given us the advantage of waiting upon God without distraction; it strengthens us against a common enemy and commends our holy religion to those who are strangers to it. It abates from the care and burden of our superiors and secures our rights and properties. It is at once our glory and our defence, and the summary of all the blessings of this lower world. It encourages all worthy and useful undertakings, and makes us formidable to those who wish us evil. Applications-

1. It is evident from what hath been said that our irregular heats and disputes are to be imputed to our lusts.

2. This may serve for the reproof of those among us who by their profligate lives and their intemperate speeches, their rash censuring and notorious uncharitableness, lay a foundation for new quarrels and contentions. These are the men that trouble the world.

3. Let me exhort you all to comply with my text. But what words shall I make use of to persuade you to unity and concord?

(1) I cannot forbear to tell you that it is your interest as well as your duty to seek peace and ensue it.

(2) I might exhort you to it for your brethrens sake also.

(3) I pray and beseech you for the Lords sake also: for His sake who hath commanded it; for His sake who came to restore it to the world, who is the great Mediator, and came to reconcile us to God, and to one another. (Bp. Kidder.)

How we must seek peace

1. By living innocently and harmlessly with our neighbours.

2. By living helpfully, and doing good in our places.

3. By passing by such small wrongs as are done unto us.

4. By parting with some of our right to have peace.

Herein we must not stand upon terms, though haply it were fit an adversary should come to us, as being younger, inferior in place, or who first gave the cause of offence. (John Rogers.)

Why we must seek peace

1. Because it is so pleasing to God. He is the God of peace; He gave His Son to make peace; and He loves that we should live in peace, and therefore gives us the gospel of peace and spirit of peace; yea, He so likes it that He pronounces them blessed that help it forward.

2. This shall be a sign that we are taught of God, and whereby our prayers will become the more acceptable (1Ti_2:8).

3. This is most comely (Psa_133:3).

4. Great is the profit hereof.

5. If we live in peace, we are fit to do good to one another; else we can do no good, but evil. (John Rogers.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Pe 3:10-13. He that will love life — That would make life amiable and desirable; and see good days — Namely, such as are prosperous and happy; let him refrain his tongue from evil — From railing, back-biting, tale-bearing, from all rash and provoking expressions; and his lips that they speak no guile — No deceit; nothing contrary to sincerity and simplicity. See on Psa 32:2. In this and the following verses the apostle offers three arguments, of great importance, to induce men to the practice of piety and virtue: 1st, It secures the happiness both of the present and of the future life: 2d, It ensures the favour and protection of God, 1Pe 3:12: 3d, It disarms the malice of men, 1Pe 3:13. Let him eschew evil — Εκκλινατω απο κακου, let him turn away from evil, of every kind, and from evil dispositions, as well as evil words and actions; and do good — To the utmost extent of his power. Let him seek peace — Endeavour, as much as in him lieth, to live peaceably with all men: and pursue it — When it appears to flee from him. For the eyes of the Lord are over the righteous — Are continually set upon them, to watch over and protect them; and his ears are open to their prayers — Especially when they are in distress. But the face of the Lord — His countenance, full of wrath and resentment; is against them that do evil — Against all that live in known sin, whether high or low, rich or poor. And who is he that shall harm you — That shall have the ability to do you any real harm; if ye be followers of that which is good — Or imitators of the good One, as the original expression, του αγαθου μιμηται, may be rendered: that is, if you copy after the benevolence of your heavenly Father, and of his beloved Son, your great Master, whose whole life was so illustrious an example of the most diffusive generosity and goodness to his followers?

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

IV. THE COMFORT IN THE MIDST OF TRIALS AND SUFFERING

CHAPTER 3:10-4:19

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.

Division 4. (1Pe 3:10-22; 1Pe 4:1-6.)

The world-trial, and the trial in the world.

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.

3:10-12 Peter underscores the relationship between conduct and blessing by quoting Ps 34:12-16. This psalm is prominent in early Christian teaching (see also 1 Pet 2:3; Heb 12:14). The text focuses on curbing sins of speech, resisting evil, and doing good. It also highlights the promise of blessing for obedience.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Pe 3:10. Ὁ γὰρ θέλων ζωὴν ἀγαπᾷν καὶ ἰθεῖν ἡμέρας ἀγαθὰς, he who wishes to love life and to see good days) If you wish, says Peter, to taste of that inheritance, you must abstain from evil in speaking and in practice. Psa 34:12-16, Septuagint: Τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγκπῶν ἡμέρας ἰδεῖν ἀγαθάς; What man is there who wishes life, loving to see good days? And thus the Hebrew has it in that passage, and the Syriac Version in this. Peter, without altering the sense, imparts to it fresh vivacity: θέλων ζωὴν ἀγαπᾷν, who wishes so to live, that he may not be wearied of life. Opposed to this is ἐμίσησα τὴν ζωὴν, Ecc 2:17; that is, I became weary of life. And so Gen 27:46; Num 11:15.—παυσάτω τὴν γλῶσσαν αὐτοῦ, let him refrain his tongue) The Septuagint has παῦσον τὴν γλῶσσάνσου, refrain thy tongue, and the remainder of the passage in the second person, as far as the words διʼωξον αὐτήν, ensue it.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Pe_3:10-12. Quoted from Psa_34:13-17, LXX., and strengthening the foregoing exhortations by a reference to the divine judgment. In the original the first clause forms an interrogation, to which the following clauses, in the second person imperative, give the answer.

ὁ γὰρ θέλων ζωὴν ἀγαπᾷν, καὶ ἰδεῖν ἡμέρας ἀγαθάς] The translation of the LXX., an inexact reproduction of the Hebrew,[185] runs: τίς ἐστιν ἄνθρωπος ὁ θέλων ζωὴν, ἀγαπῶν ἡμέρας ἀγαθάς; Peters deviation from it by the conjunction of θέλων ἀγαπᾷν is striking.

θέλων is not used adverbially here, equivalent to fain; but neither must another conception be substituted for ἀγαπᾷν; de Wette: he who will show[186] love for life (i.e. a yearning desire after it). The idea show, besides being an arbitrary introduction, is inappropriate, inasmuch as it is love of life itself, and not the showing of it, that is here in question. Wiesinger is more happy: He who is really in earnest as to the love of life. θέλων is then to be explained on the principle that love of ΖΩΉ, no less than the possession of it, is conditioned by a certain course of conduct on the part of man. Bengel, appealing to Ecc_2:17, interprets still better: qui vult ita vivere, ut ipsum non taedeat vitae; i.e. who will have life so that he can love it; so, too, Schott; similarly Hofmann, only that the latter unnecessarily understands ἀγαπᾷν to mean simply to enjoy a thing.

ΚΑῚ ἸΔΕῖΝ ἩΜΈΡΑς ἈΓΑΘΆς] with ἸΔΕῖΝ in this connection, comp. Luk_2:26; Heb_11:5; Joh_3:3.

The passage in the Psalms has evidently reference to earthly happiness; according to de Wette, on the other hand, the apostle had the future and eternal life in view here; this, however, is not the case, for in the passage before us the reference is likewise to the present life (Wiesinger, Schott, and Brückner), only it must be observed that for the believer happiness in this life consists in something different from that of the man of the world; to the former, days of suffering also may be ἡμέραι ἀγαθαί. If this be correct, ΓΆΡ cannot refer to the thought immediately preceding, but only to the whole exhortation, 1Pe_3:8-9 (Wiesinger, Schott).

ΠΑΥΣΆΤΩ Κ.Τ.Λ.] The LXX., keeping to the Hebrew original, here and in what follows preserve the second person.

ΠΑΎΕΙΝ, to cause to cease, to hold back; in classical Greek never joined with ἀπό; the subsequent genitive ΤΟῦ ΜῊ ΛΑΛῆΣΑΙ stands in conformity with the use of the verb among the Greeks; comp. Winer, p. 305 [E. T. 409].

ΚΑΚΌΝ has a wider range than ΔΌΛΟς; there is no ground for limiting the application of the term here simply to words of reprimand (de Wette). With δόλος, comp. chap. 1Pe_2:1; 1Pe_2:22.1Pe_3:11. ἘΚΚΛΙΝΆΤΩ ΔῈ Κ.Τ.Λ.] ἘΚΚΛΊΝΕΙΝ ἈΠΌ; comp. Rom_16:17. The same thought in the same words, Psa_37:27; comp. further, Isa_1:16-17; Rom_12:9.

ΔΈ, if it be genuine, serves to bring into prominence the new idea, distinct from the preceding.

ΖΗΤΗΣΆΤΩ Κ.Τ.Λ.] ΔΙΏΚΕΙΝ (comp. 1Ti_6:11, etc.), stronger than ΖΗΤΕῖΝ (comp. Mat_6:33; Col_3:1).

The first half contains the general thought, the second emphasizes one more special. Although the exhortations of the apostle refer more particularly to the conduct of Christians towards their persecutors, yet they are not confined to this, but go beyond it (in opposition to Schott).1Pe_3:12. ὍΤΙ ὈΦΘΑΛΜΟῚ ΚΥΡΊΟΥ Κ.Τ.Λ.] ὍΤΙ is inserted by the apostle in order to mark more precisely the connection of thought. The exhortations are founded on a reference to the manner of Gods dealings. On the first hemistich Bengel remarks: inde vitam habent et dies bonos. The apostle omits the words ΤΟῦ ἘΞΟΛΟΘΡΕῦΣΑΙ ἘΚ Γῆς ΤῸ ΜΝΗΜΌΣΥΝΟΝ ΑὐΤῶΝ in the Psalm, added to ΠΡΌΣΩΠΟΝ … ΚΑΚΆ (not because, as de Wette thinks, he considered them too strong), and thus deprives the last member of the verse of a nearer definition. Calvin, Grotius, Beza, de Wette, accordingly take the ἘΠΊ of this member in a sense different from that which it has in the first, namely, as conveying the idea of punishment, equivalent to against; this, however, is arbitrary. Hensler, Augusti, and Steiger find in all three members the expression of attentive observation only; but this viewitself, according to the thought, inadequateis opposed by the particle ΔΈ, which indicates rather a contrast, and is not to be translated, with Hensler, by but also. If, now, the antithesis be not contained in ἘΠΊ, it can be sought for only in ΠΡΌΣΩΠΟΝ, which, though in itself doubtless a vox media (comp. Num_6:25-26; Psa_4:7), is nevertheless in this passage of the Psalms to be thought of as one full of wrath, and, as such, was present to the mind of the apostle. Strictly speaking, indeed, this should have been expressed; but not necessarily so, since the antithesis between this and the preceding member of the verse makes it sufficiently apparent. A similar interpretation is given by Wiesinger, Brückner, and Schott.

[185] In the original Hebrew the passage is:

[186] Similarly already the Glossa interl.: qui vult ostendere, se dilectionem habere.Lorinus thinks that the combination of the two words serves to intensify the idea: si recte dicitur quis concupiseere, desiderare (Psa_118:20), quidni velle, quod est verbum generale, amare? Innuit duplicatio non solum vehementiam desiderii amorisve, sed infirmitatem quoque carnis revocantis subinde voluntatem, ne ita velit acriter et assiduo. But in Psa_118:20 (Vulg.: concupivit anima mea desiderare justificationes tuas) the connection is different from here.

מִי־הָאִישׁ הֶחָפֵץ חַיִּים

אֹהֵב יָמִים לִרְאוֹת טוֹב.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Pe 3:10-12 = Psa 34:12-17 a. introduced by mere γάρ as familiar. The lips of Christians who wish to love life must be free from cursing and from guile as were Christ’s ( cf. Isa. apud ii. 23). If Jehovah is to hear their petition as He heard Christ’s they also must turn from evil and do good ( cf. ἀγαθοποιεῖν above) seeking peace within and without the Church.

1Pe 3:10 . Peter omits the rhetorical question τίς ἐστιν ἄνθρωπος , which introduces ὁ θέλων in the original (LXX = Hebrew) but is influenced by it in the substitution of the third for the second person throughout. The change of ἀγαπῶν (= Hebrew) to ἀγαπᾶν καὶ removes the barbarisms θέλων ζωήν and ἀγαπῶν ἰδεῖν (= Hebrew) and secures the balance between the clauses disturbed by the omission of the opening words. ἰδεῖν ἡμ . ἀγαθάς is the natural sequel of the alteration of the original ( days to see good ), which is already found in the LXX ( ἡμ . ἰ . ἀγαθάς ). ζωήν = earthly life in the original corresponding to days . The text adopted by Peter makes it mean eternal life , parallel good days . Only with this interpretation is the quotation pertinent to his exhortation: cf. that ye might inherit blessing (9) with fellow-inheritors of the grace of life (7). παυσάτω , κ . τ . λ ., parallel μὴ … λοιδορίαν (9); cf. 1Pe 2:22 f.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

A secret objection: But this our patience shall be nothing else but a fleshing and hardening of the wicked in their wickedness, to make them to set upon us more boldly, and to destroy us. (Nay saith the Apostle by the words of David) to live without doing hurt, and to follow after peace when it fleeth away, is the way to the happy and quiet peace. And if so be any man be afflicted for doing justly, the Lord maketh all things, and will in his time deliver the godly, which cry unto him, and will destroy the wicked.

Lead a blessed and happy life.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

will love--Greek, "wishes to love." He who loves life (present and eternal), and desires to continue to do so, not involving himself in troubles which will make this life a burden, and cause him to forfeit eternal life. Peter confirms his exhortation, Pe1 3:9, by Psa 34:12-16.

refrain--curb, literally, "cause to cease"; implying that our natural inclination and custom is to speak evil. "Men commonly think that they would be exposed to the wantonness of their enemies if they did not strenuously vindicate their rights. But the Spirit promises a life of blessedness to none but those who are gentle and patient of evils" [CALVIN].

evil . . . guile--First he warns against sins of the tongue, evil-speaking, and deceitful, double-tongued speaking; next, against acts of injury to one's neighbor.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 10. For he that will love life] This is a quotation from Ps 34:12-16, as it stands in the Septuagint; only the aorist of the imperative is changed from the second into the third person, c. He who wishes to live long and prosperously, must act as he is here directed. 1. He must refrain from evil-speaking, lying, and slandering. 2. He must avoid flattery and fair speeches, which cover hypocritical or wicked intentions. 3. He must avoid evil, keep going away εκκλινατω, from evil. 4. He must do good he must walk in the way of righteousness. 5. He must live peaceably with all men; seek peace where it has been lost; restore it where it has been broken; and pursue it where it seems to be flying away. He who lives thus must live happy in himself. And as excess in action and passion always tends to the shortening of life, and nothing preys on the constitution more than disorderly passions, he must live not only happiest but longest who avoids them. It is an edifying story that is told in the book Mussar, chap. 1., quoted by Rosenmuller: "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."

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

10 For he He confirms the last sentence by the testimony of David. The passage is taken from the thirty-fourth Psalm, [Psalm 34:12-16,] where the Spirit testifies that it will be well with all who keep themselves from all evil-doing and wrong-doing. The common feeling indeed favors what is very different; for men think that they expose themselves to the insolence of enemies, if they do not boldly defend themselves. But the Spirit of God promises a happy life to none except to the meek, and those who endure evils; and we cannot be happy except God prospers our ways; and it is the good and the benevolent, and not the cruel and inhuman, that he will favor.

Peter has followed the Greek version, though the difference is but little. David’s words are literally these, — “He who loves life and desires to see good days,” etc. It is indeed a desirable thing, since God has placed us in this world, to pass our time in peace. Then, the way of obtaining this blessing is to conduct ourselves justly and harmlessly towards all.

The first thing he points out are the vices of the tongue; which are to be avoided, so that we may not be contumelious and insolent, nor speak deceitfully and with duplicity. Then he comes to deeds, that we are to injure none, or cause loss to none, but to endeavor to be kind to all, and to exercise the duties of humanity.

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.

(10) For.—St. Peter will show that he is not going beyond his book when he says that the blessing is only to be obtained by those who bless.

He that will love life.—The “will” here is not merely the future tense, but “he that hath a mind to love life.” St. Peter’s quotation, from Psa_34:12-16, is not exact, according to either Septuagint or Hebrew, but the divergence is probably not due to a confusion of memory, but (as often) designed to bring out an additional significance. The Psalmist had asked merely, “What man is he that lusteth to live?” and he promises merely long life to self-restraint. The Apostle asks, Who cares to have a life worth having, a life which makes a man glad to live? This is the “blessing” spoken of in 1Pe_3:9—not simply everlasting life, but a life of unruffled happiness. (Comp. Psa_133:3.) This healthy enjoyment of life, the opposite of a morbid craving for death (see Ecc_2:17), is implied to be competent for any person to attain who “wills.”

“Serene will be our days, and bright,

And happy will our nature be,

When love is an unerring light,

And joy its own security.”

See good days.—“See” in the same sense as—e.g., Psa_27:13; Joh_3:3; Heb_11:5—for to “experience”—consciously to enjoy or to suffer, as the case may be.

Let him refrain.—Literally, let him stop. The evil word is on the very tip of his tongue.

No guile.—“Guile” is often used, in a very wide sense, of almost anything wrong (see 1Pe_2:22); but here, probably, the distinction is that “evil” means open railing and bitter speech, while “guile” may mean the words which are “softer than butter, having war in his heart” (Psa_55:21).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

10–12. For he that will love life] The three verses are from the LXX. version of Psa_34:12-16. It is characteristic of St Peter that he thus quotes from the Old Testament without any formula of citation. (See 2Pe_2:22.) In this case, however, the quotation does not agree with the extant text of the LXX. which gives “What man is he that would fain have life, loving good days?” The English version of the first clause hardly expresses the force of the Greek, which gives literally, he that willeth to love life. The combination may have been chosen to express the strength of the yearning for life in its lower or higher forms which the words imply, or more probably that the object wished for is not mere life, as such, but a life that a man can love, instead of hating with the hatred that is engendered, on the one hand, by the satiety of the pleasure seeker, and on the other, by bitterness and wrath. It need hardly be said that the Apostle uses the words of the Psalmist in a higher meaning. “Life” with him is “life eternal,” and the “good days” are not those of outward prosperity, but of the peace that passeth understanding.

let him refrain his tongue from evil] The last words were probably those which determined the choice of the quotation. In itself it is, of course, inclusive of the “guile,” which follows in the second clause, but here it follows the laws of antithetical parallelism which prevail in Hebrew Poetry, and must be understood of open evil, such as the “railing” which the Apostle had just condemned.

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.

For he that will love life,.... This, with what follows here and in the two next verses, are taken out of Psa 34:12 and are produced as a proof of what is before said; that it is a good man's duty not to do or speak evil in return for what is done or said to him; but on the contrary, it becomes him to avoid evil, do good, and seek peace as much as possible, and leave it with a righteous God to vindicate him and his cause, who will not fail to do it; and that such shall inherit the blessing both here and hereafter: in the psalm, these words are put by way of question, "what man is he that desireth life?" that wills it with pleasure, that loves it with a love of complacency and delight? and which is to be understood, not of natural life; for what man is there that do not love that? love of a natural life is natural to men; it is a first principle in nature to desire life, and a preservation of it, and to a great length; a man will give all that he has for it, as Satan said, Job 2:4, but both of a spiritual life, a life of faith on Christ, communion with him, and holiness from him; the life of God, or to live soberly, righteously, and godly, which carnal men are alienated from, and enemies to, and cannot desire, only spiritual men; and of an eternal one; and so some of the Jewish interpreters (u) understand by life and good days, in the psalm, such as are both in this world, and in that which is to come:

and see good days; not the days of this life, which are evil, even the days of a good man, Gen 47:9 and the more so, the longer he lives; for the days of old age are evil days, in which there is no pleasure, Ecc 12:1, unless such days are meant, in which much good is done to the honour and glory of God, and in which gracious souls enjoy much of God, and see and taste of his grace and goodness in the land of the living; though, rather, the good days of eternity, even length of days for ever and ever, which holy men of God shall see, and enjoy in the other world, when they shall be possessed of fulness of joy, and of pleasure for evermore: in the psalm it is, "and loveth many days, that he may see good"; desires a blessed eternity of good things:

let him refrain his tongue from evil; bridle that unruly member, which has a world of iniquity in it; let him keep it as with a bit, from the vices incident to it; from all obscene words, filthy and corrupt communication, whatever is unsavoury and unedifying; from lying, cursing, swearing, and particularly from railing and evil speaking, in return for such language, which is chiefly meant; as well as from belching out blasphemies against God, and damnable heresies among men; for whoever would be thought a religious man, and lays no restraint on his tongue, his religion is a vain thing, Jam 1:26 and his lips that they speak no guile; as flatterers do, who speak that with their mouth which does not agree with their heart, and so beguile and deceive persons; and as false teachers, who use dishonest arts, walk in craftiness, handle the word of God deceitfully, use ambiguous phrases, and words of double meaning, and with their good words, and fair speeches, deceive the hearts of the simple but such things do not become persons that seek for glory, honour, and immortality; that profess to be Israelites indeed; in these guile should not be found in their lips, nor in their lives,

(u) Kimchi in Psal. xxxiv. 17.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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:

Ver. 10. Love life] Man is ζωον φιλοζωον, a creature that loves life, saith Aristotle. Who is the man that willeth life? saith David, Psa 34:12. And hereunto every man will be ready to answer, Ego, I do, as Austin observeth. But when the condition shall be added, Cohibe linguam, &c., Refrain thy tongue, &c., then, saith he, scarce any will appear or accept the motion.

And see good days] That is, prosperous and peaceable days; for all the days of the afflicted are evil, Pro 15:15, a joyless life is no life. Rebecca was weary of her life, and so was Elijah when he sat under the juniper. Multi etiam magni viri sub Eliae iunipero sedent. For many great men have sat under Elijah’s juniper tree. It is many a good man’s case.

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.

He that will love life; he that earnestly desires to lead a quiet and comfortable life here, and to enjoy eternal life hereafter.

And see good days; peaceable and prosperous; as evil days are such as are grievous and calamitous, Gen 47:9.

Let him refrain his tongue from evil: from evil-speaking, railing, reviling, open detraction.

And his lips that they speak no guile; tell no lies of his neighbour: or, this may imply whispering, backbiting, or any way secretly and closely speaking evil of him. Under these two, all the vices of the tongue, whereby our neighbour may be wronged, are contained, and the contrary virtues commanded, under the name of blessing.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

10, 11. The counsels just given are fortified by a citation from Psa_34:15-17, nearly verbatim, from the Septuagint. He…

love life—He that loves to live, and resolves to make his life happy and prosperous, must heed these rules: (1.) Refrain from insolent, slanderous, false, and deceitful speech; (2.) Abstain from action that is wicked or injurious to others; (3.) Do the good and right thing; (4.) Seek peaceful relations with all men, and strenuously endeavour to secure them.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

For he that will love life; literally, he that willeth to love life. St. Peter deviates somewhat from the Septuagint Version oflwn Psa_34:12-16, which he is quoting. The literal rendering of it is, "What man is he that desireth life, loving good days?" His connection of the participle qe with ajgapan is remarkable. Perhaps the meaning is best given by Bengel, "Qui vult ita vivere, nt ipsum non taedeat vitro Who wishes to live so that he will not weary of life;" so that he may love it, so that he may have a life really worth living. There is a love of life which can only lead to the loss of the true life. (Joh_12:25) St. Peter is teaching us to love life wisely, not with that selfish love which Christ condemns. And see good days. Not necessarily in outward prosperity, but in the favor of God; days of suffering may be good days in the truest souse. Let him refrain his tongue from evil, and his lips that they speak no guile. We have here the usual parallelism of Hebrew poetry. The word "refrain" (pausatw, literally, "let him make it cease") implies a natural tendency to sins against charity.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

For he that desireth to love life, and to see good days - That would make life amiable and desirable. Psalm xxxiv, 12, &c.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

10. For. If you desire to inherit blessing, you must abstain from evil. The conditions are stated by the Psalmist, Ps. 34:13–17, from which the next three verses are quoted.

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.

General Information:

In these verses Peter quotes from the Psalms. (See: Assumed Knowledge and Implicit Information)

to love life and see good days

These two phrases mean basically the same thing and emphasize the desire to have a good life. (See: Parallelism)

see good days

Here experiencing good things is spoken of as seeing good things. The word "days" refers to one's lifetime. AT: "experience good things during life" (See: Metaphor and Metonymy)

stop his tongue from evil and his lips from speaking deceit

The words "tongue" and "lips" refer to the person who is speaking. These two phrases mean basically the same thing and emphasize the command not to lie. AT: "stop saying evil and deceitful things" (See: Parallelism and Synecdoche)

Let him turn away from what is bad

Here "turn away" is a metaphor that means to stop doing something. AT: "Let him stop doing what is bad" (See: Metaphor)

The eyes of the Lord see the righteous

The word "eyes" refers to the Lord's ability to know things. The Lord's approval of the righteous is spoken of as his seeing them. AT: "The Lord sees the righteous" or "The Lord approves of the righteous" (See: Synecdoche and Metaphor)

his ears hear their requests

The word "ears" refers to the Lord's awareness of what people say. That the Lord hears their requests implies that he also responds to them. AT: "he hears their requests" or "he grants their requests" (See: Synecdoche and Assumed Knowledge and Implicit Information)

the face of the Lord is against

The word "face" refers to the Lord's will to oppose his enemies. Opposing someone is spoken of as setting one's face against that person. AT: "the Lord opposes" (See: Synecdoche and Metaphor)

translationWords

tongue

evil

deceive

turn

good

seek

peace

lord

righteous

face

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

10–12. From Psalms 34; (12–16) quoted in 1Pe 2:3 “Taste and see that the Lord is gracious.” It is a Psalm of confident trust in God’s protection of the righteous in spite of their constant afflictions. It would therefore be specially appropriate to the times of threatened persecution in which St Peter was writing.

10. ὁ θέλων ζωὴν ἀγαπᾷν καὶ ἰδεῖν ἡμέρας ἀγαθάς. In the LXX. the words are ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς. St Peter’s phrase must mean “He who is determined to love life,” i.e. to set his affections on spiritual life. In another sense our Lord has said “He that loveth (φιλῶν) his life (ψυχήν) loseth it” Joh 12:25.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

10.] For (the above exhortations are impressed by a citation from Psa_34 (33 LXX) 13-17. That the citation cannot, as De Wette maintains, apply directly to the last written words, is plain, by the verb κληρονομήσητε, necessarily referring to the future life, whereas the blessings promised in the Psalm as necessarily refer to the present. So that we must connect the citation mainly with the εὐλογοῦντες, and if we take in the intermediate clause, it must be only secondarily, as connecting, generally, blessing with blessing) he who desireth to love life (the citation is curiously divergent from the LXX, and very difficult to understand. The LXX have, τίς ἐστιν ἄνθρωπος ὁ θέλων ζωήν, ἀγαπῶν ἡμέρας ἰδεῖν ἀγαθάς; Here all is plain: whereas θέλων ζωὴν ἀγαπᾷν is hardly intelligible. Commentators have endeavoured to make it so by introducing some foreign idea into one or other of the verbs: thus the ‘glossa interlinearis,’ De Wette, al., “qui vult ostenders, se dilectionem habere:” Bengel and Steiger, “qui vult ita vivere, ut ipsum non tædeat vitæ.” Huther, understanding ζωή of the future life, “He that will love life,” seeing that the love of life, in this sense, is dependent on a certain moral relation of man and is impossible without love. But if we are to take the words as they stand, and not rather regard them as another way of expressing the same as in the Psalm, it may well be, “He that loves life and wishes to continue to do so”) and to see (reff.) good days, let him refrain (the LXX proceed in the 2nd person, παῦσον.… σου.

The word itself, like the English one “refrain,” implies a natural tendency towards that from which the abstention is to take place) his tongue (“primum notat, quæ linguæ vitia cavenda sint, nempe ne contumeliosi ac petulantes simus: deinde ne fraudulenti ac duplices. Hinc ad facta descendit, ne quem lædamus, vel ne cui inferamus damnum.” Calv.) from evil, and lips, that they never speak (aor. referring to single occasions, or, better perhaps, to the whole life considered as one fact) deceit (i. e. speak one thing and mean another):

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

Will love [θελων αγαπαν] . Not the future tense of love, but the verb to will, with the infinitive : he that desires or means to love. Rev., would love.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.