CRITICAL AND EXEGETICAL NOTES
1 Peter 3:8. Of one mind.—One aim and purpose. This is possible when all seek the honour of Christ; impossible when each seeks his own honour. Love as brethren.—Or “loving the brethren.” Pitiful—Towards each other’s frailties. “Good-hearted,” “sweet-spirited.” Courteous.—Having a considerate tone on all your intercourse. Recognising the spiritual equality which underlies all distinctions of rich and poor, master and servant. The Christian gentleman is gentle with every one.
1 Peter 3:9. Should inherit.—“In order that ye might. “Because we are ourselves so blessed we may well become agents in imparting blessing.
1 Peter 3:11. Eschew.—Put away as offensive to him (see Psalms 34:12-16.). Ensue.—A word not now used in this form. We now use “pursue.”
1 Peter 3:13. Followers.—Imitators. Batter MSS. give “be zealous for.”
MAIN HOMILETICS OF THE PARAGRAPH.— 1 Peter 3:8-13
Christ-like-mindedness.—If such a term can be permitted, it may be regarded as the key-word of this paragraph. St. Peter would have those who live and worship together in the name of Christ, unanimous. The Greek word does not occur elsewhere in the New Testament, but the duty is often enjoined (Romans 12:16; 2 Corinthians 13:11; Philippians 2:2). It involves an agreement, not only in doctrine but also in practical aims. “Oneness of mind,” what is meant by it? How can we promote it?
1. By having compassion one of another, or sympathising in one another’s weal or woe, weeping with those who weep, and rejoicing with those who rejoice.
2. By loving one another, as brethren in Christ, truly and fervently.
3. By being pitiful, literally of strong bowels, like our Father in heaven, whose bowels yearn with tenderness towards His children, erring and wayward though they are.
4. By being courteous, humble-minded towards every one, and kind in thought and deed. This courteousness implies a sweet and gentle disposition, which displays itself in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life” (T.S.). Where this lowliness of mind exists, there will be found unanimity ὁμόφρονες, sympathy συμπαθεῖς, love, erga sanctos, φιλάδελφοι, compassion, erga afflictos, εὔσπλαγχοι. The teaching of this paragraph may be presented in three closely related divisions.
I. Like-mindedness is a state of thought and feeling.—It must be a feature of the Christian life, or it never can find expression in the Christian conduct or in the Christian relations. The associations of the Christian are no mere arrangement of things upon intellectual decisions, or resolves of will. They are shaped and toned by what he is in spirit and character. So the culture of himself and the mastery of life are closely connected. Power in life follows power gained over self. The features of character which make this like-mindedness easy are sometimes merely parts of the natural disposition. Some people seem to be born amiable, and so are easy to live with. But perhaps for most people the conditions of like-mindedness are things to win. Not that they ever can be won by forcing the conduct into any particular moulds. They can only be won by tempering the heart and the thought and the feeling to a particular frame—the Christ-like frame. And that can only be done by the soul’s keeping in constant and sensitive relations with the living Christ Himself, and so changing into His image. They can be like-minded with their fellow-Christians who can say, “We have the mind of Christ.”
II. Like-mindedness works out into practical expression.—How it does in the Church relations, and the social relations, may be illustrated by its working in the family relations. Let husband and wife be of one mind, and all the things of everyday life in the home are smoothed, and shaped, and ordered; difficulties are mastered; differing tempers are harmonised; and each member is helped to forget his own things for the sake of the things of others. In the Church let there but be like-mindedness in the supreme desire for the glory of Christ, and the practical relations will surely be rightly toned, and the difficulties, that must arise in all frail human fellowships, will be easily over-mastered. The quotation in the paragraph illustrates how practical are the ways of the right-minded, Christ-minded man.
III. Like-mindedness, working out thus practically, gives a man the very best security in life.—For nobody wants to hurt the really good, kind man, who is always ready to serve others, and does it evidently in the inspiration of that highest of all persuasions, the constraining love of Christ. To injure such a good, kind, Christly man is to injure ourselves. To kill him is to deprive ourselves and others of his sweet ministry of blessing. Who would ever think of such a thing as injuring Elizabeth Fry or Florence Nightingale? “When a man’s ways please the Lord, He maketh even his enemies to be at peace with him” (Proverbs 16:7). And the security is also guaranteed by Him whom the right-minded man serves. He is God’s servant, and God takes care of His servants.
SUGGESTIVE NOTES AND SERMON SKETCHES
1 Peter 3:8.—The True Gentleman.—“Be courteous.” It is almost a definition of a gentleman to say that he is one who never inflicts pain. He carefully avoids whatever may cause a jar or a jolt in the mind of those with whom he is cast—all clashing of opinion or collision of feeling, all restraint or suspicion or gloom or resentment; his great concern being to make every one at ease and at home. He has his eyes on all his company; he is tender toward the bashful, gentle toward the distant, and merciful toward the absurd. He can recollect to whom he is speaking; he guards against unseasonable allusions, or topics which may irritate; he is seldom prominent in conversation, and never wearisome. He makes light of favours when he does them, and seems to be receiving when he is conferring. He never speaks of himself except when compelled, never defends himself by a mere retort; he has no care for slander or gossip, is scrupulous in imputing motives to those who interfere with him, and interprets everything for the best. He is never mean or little in his disputes, never takes unfair advantages, never mistakes personalities or sharp sayings for arguments, or insinuates evil which he dare not say out. From long-sighted prudence, he observes the maxim of the ancient sage, “that we should ever conduct ourselves toward our enemy as if he were one day to be our friend.” He has too much good sense to be affronted at insults. He is too well employed to remember injuries, and too indolent to bear malice. He is patient, forbearing and resigned on philosophic principles; he submits to pain because it is inevitable, to bereavement because it is irreparable, and to death because it is his destiny.—Cardinal Newman.
Courteousness.—This courteousness implies a sweet and gentle disposition, which displays itself, not in outward acts and formal manners, such as the fashionable world calls courteousness—the politeness and civility that courtiers practise—but in genuine regard to all around us, deeming every man worthy of respect and honour, however humble his station in life. The courteous man is affable, friendly minded, always trying to please others; and such a man will attract even those who are otherwise, as sweet music attracts the ear, or lovely flowers the eye. Courteousness is a magnet which draws all men to itself, and binds them together like a threefold cord. Some men possess it naturally, or by their training and education, whilst others are rough and uncouth in manner, and it is difficult for them to speak in gentle tones. But Christianity can polish the most unshapely diamond, and it almost invariably makes even the country peasant a true gentleman, however lowly his position, or however poor his garb.—Thornley Smith.
1 Peter 3:10-11. The Way to Secure Good Days. It is, on the whole, a healthy characteristic of our times, that men are asking what practical power Christianity can exert on human lives, and on Society. The religion of Jesus Christ is being judged by what it can do. But Holy Scripture throughout is mainly concerned with character and conduct. The examples of good men set before us in Scripture are not examples of men of excellent sentiments or opinions merely; they are examples of practically good men. The prophets are ever calling men back to God, and to practical goodness. Our Lord was the most practical of preachers, and even poured scorn on profession that had no fitting accompaniment in character and conduct. Apostles are never unmindful of the practical applications of the truths they proclaim. Religion that is unpractical has no sort of commendation in God’s Word. The spirit of the older age associated long and healthy life with moral goodness, and even regarded it as the Divine reward of such goodness. The apostles do not try to take the details of conduct into their control. They implant principles, and they present models and ideals, leaving these to exert their own influence. The text is a characteristic apostolic counsel, though the form of it is taken from one of the earlier psalms. It brings before us a reasonable desire, and reminds us how that desire may be attained.
I. A reasonable desire.—“He that will love life, and see good days.” The love of life and desire to prolonged are quite natural. Life is God’s best gift to us, and it ought to be counted as our chief treasure. The love of life is the basis of Society; the secret of man’s right relations with his brother. For his jealousy in guarding the treasure of his own life makes him careful to preserve the treasure of life for his brother. It may be thought that the supreme interest which the Christian has in the life to come ought to make him indifferent to the continuance of the life that is. But that notion belongs to extravagant sentiment, and has no countenance in Bible teachings. Every one of us ought to try to live here on earth, keeping up our loving service to our Divine Lord, just as long as ever we can. And the restfulness and peace which piety brings ought to be important aids towards the prolongation of life. But St. Peter uses another expression for the befitting Christian desire. A man should hope for good days; days filled up with goodness, in the sense of good doings, and consequent good enjoyings.
II. This reasonable desire attained.—The apostle lays down three conditions, and they are all thoroughly practical: all proved to be essential, as he declares them to be, by the experience of earnest men through all the ages.
1. He who would have good days will have to rule his speech. And his chief work will be restraining, holding back, keeping silence. Readiness to talk is the constant temptation. The most difficult of virtues, for most men, is “not answering again.” If we would see how this ruling of our speech stands related to “seeing good days,” let us think how many of the misunderstandings, and separations, and troubles, and wrongs of our lives have come out of hasty, unwise, unkind, impure speeches. Let us think how often we have spoiled the happiness of others, and broken up our own peace, by the utterance of foolish and unworthy words.
2. He who would have good days will have to order his conduct. That involves work of two kinds, each closely related to the other. As soon as we take our life into our hands, and resolve to got it into fair and good shape, we find there is much to get away, to cut off, to pluck out, to put from us. The attaining of good ever goes along with the clearing out of evil. And this makes the moral conflict of our lives. But the putting away of evil must be accompanied with strong feelings of repulsion towards it. The good man finds sin unpleasant in his mouth, and would fain be quit of it. He eschews evil. But our Lord taught that the house was in peril if the evil spirit were only driven out, and the house left “empty, swept, and garnished.” We must be doing good, seeking good, filling up our lives with good; filling them so full that evil cannot even squeeze in edgeways. Activity in goodness is our safeguard.
3. He who would have good days will have to tone his relationships. By peace we must understand peaceableness, the spirit of the peace-maker; gentle, considerate, charitable. The Christ-tone should be on all our intercourse, and on all our relations. And that Tightness, that gentleness, that graciousness, will mightily help to prolong our life, and bring round to us, over and over again, good days.
1 Peter 3:13. The Safety of the Good.—The Jews of the Dispersion found it very difficult to live Christian lives in the midst of heathen associations. Silvanus had come to St. Peter bringing tidings of exposure to a fiery trial of persecution. They were accused of being evil-doers, preaching revolutionary doctrines. The very name of, “Christian” exposed them to odium and outrage. St. Peter felt that he could not withhold his words of comfort and counsel from those who were thus suffering. After cheering them, by reminding them of their noble standing and high privilege in Christ Jesus, he tells them that their daily lives, in all their relationships, whether as slaves under masters or as citizens under rulers, should be such as to refute all slanders. “In all their sufferings they should follow in the footsteps of the patience and meekness of Christ,” their very submission and gentleness disarming all opposition. For all this there were the broad rules of holy living, such as Christ had taught; and those who lived according to these rules may surely trust in God’s protection. They know how to defend themselves, but their best defence will be the silent witness of their lives.
I. Who may be called a “follower of the good”? What St. Peter understood by “the good” is indicated in 1 Peter 3:10-11. The good is always close kin with the “kind.” It means the gracious and kindly deed, and the love of peace. The follower of the good is—
1. One who can discern the good. When a man is “born again,” regenerate in the power of the Holy Ghost, one of the best signs of the change, and one of the best expressions of the new life, is quick discernment of anything and everything that is good. It is as if the magnet were charged with the Divine loadstone of Him who is good, and consequently found out, and drew to itself, the iron of goodness everywhere. We must have lost our proper sensitiveness as Christians if we find ourselves uncertain whether things offered to our thought, or to our enjoyment, are good or evil. We should discern the good.
2. One who chooses the good. The will and the effect must follow on the sensibility and the discernment. The Latin motto is, “I approve the better course, but I follow the worse.” But that is the un-Christian example. If we know good, we must do the good we know. If we see the good, we must follow it wheresoever it may lead. The Divine regeneration strengthens the will for the choosing and steadily working out of the good.
3. One who recognises the activity of good. The righteous are those who have goodness enough in themselves to oppose evil, and try to make other people good, and so win God His triumph. Passive goodness is but a poor, frail, sickly thing, if indeed there is such a thing. You must be good, in order that you may do good. The term “followers” implies “zealous for.” Every Christly person should be a “zealot” for the good. Goodness a holy passion with him; he living to get it enthroned everywhere.
II. How may harm come to the followers of the good?—“Through much tribulation we must enter the kingdom.” St. Peter had chiefly in mind outward and temporal troubles, the spoiling of the Christian’s goods, the slander heaped on the Christian’s name, the peril of the Christian’s life. Men could harm the Christian’s body; they could hinder the Christian’s work; they could damage the Christian’s reputation. But all these are external to the man, they do not harm the man. Stone walls cannot imprison souls and keep them from their communion with God. Persecutions do not destroy faith. Martyrdom cannot touch the eternal life in Christ Jesus. Though we are not exposed to the perils of the early Christians, none of us fail to need St. Peter’s encouragement.
1. Some harm will come from the relics of personal frailty. There are bodily tendencies, inclinations, and passions, ever ready to do us harm.
2. The earnest Christian must take his share of the common evils that belong to human circumstances.
3. He must even take into account the harm that the foes of goodness may devise against him. These take varying shape for each age. Let men speak evil of us; let men set snares for our feet; let men persecute us according to the fashion of their times; it really does not much matter. Plato, being told that he had many enemies who spoke ill of him, replied, “It is no matter; I will live so that none shall believe them.” Goodness is an ever-triumphing power over all harm. Goodness can disarm persecutors. Goodness can shield from persecutors. Goodness outlasts the persecutors. Goodness can even get itself better through the persecutions.
The Safe Conduct.—Detail as to Christian conduct forms a feature in the epistles which renders them exceedingly valuable to the Church. They contain specific directions for particular circumstances, and encouragement for moments of trial. St. Peter, in this chapter, deals with the duties imposed by marriage, and also with those inspired by Christian fellowship. He instructs us as to our conduct before the world. Moral courage is an essential element in that conduct (1 Peter 3:14-15). The hallowed presence of God in thought strengthens the Christian in every good purpose. We are strong to resist temptation, to bear trial, and to confront our adversari’s, when God is enthroned in our affection.
I. To follow that which is good is to excite opposition.—“And who is he that will harm you?” Our persons, our characters, our families, and our worldly affairs, will be attacked. The lion is quiet enough in his den until he hears the footstep of the hunter. It is the tread of virtue in your life that rouses the anger of your enemy. Calmly reflect on the fact that what we must expect from a sinful world is opposition. If this fact is not borne in mind, especially by young Christians, a bitter disappointment will be experienced. The young heart, which has been born again, finds the world all changed. There is a frown where used to be a smile, a repulse where used to be a welcome, and a sharp cut where used to be a healing balm. That tender heart overlooks the fact that the change has taken place in itself, and not in the ungodly surroundings. If we change our front, how can we expect our old companions in sin to countenance us? Think of the accusations we bring against them. We tell them, by our conduct, that they are offenders against man and God, and that they deserve eternal wrath. Is it a wonder, therefore, that their anger should be kindled against us? When the commandment entered, sin revived, and St. Paul experienced a mortal struggle. We have felt the same. If the light of truth encountered such bitter opposition in our own heart, how much more so in the wide world? The Christian character is itself in active opposition to sin. There is a wide difference between the two opposites—the believer carries on a war with the enemy of the unbeliever for his own benefit, but the unbeliever wars against the friend of the believer to his intended hurt. We say intended hurt, because it is impossible to damage light. You may exclude it, but harm it you cannot. Truth, honesty, kindness, love, self-sacrifice, and the fear of God, no one can tarnish. Therefore, let not the good which is in us suffer on account of crooked following, but let our course be straight and thorough, that our very presence may excite the envy, malice, hatred, and destructiveness of the evil heart.
II. To follow that which is good is to cultivate the noblest virtues.—St Peter in the second epistle, says, “Grace and peace be multiplied unto you through the knowledge of God, and of Jesus Christ our Lord, according as His Divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of Him who hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the Divine nature, having escaped the corruption which is in the world through lust” (1 Peter 1:2-4). “Partakers of the Divine nature,” is an expression akin to that used by the apostle St. John: “Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.” The “new creature in Christ Jesus,” of St. Paul, and “of His own will begat He us with the word of truth,” spoken by St. James, echo the Master’s teaching to Nicodemus concerning the new birth: “Except a man be born of water and of the spirit, he cannot enter into the kingdom of God.” If such a tree be planted in the human heart, the result cannot otherwise be than the fruit of the Spirit—“love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance.” The tendrils of the Divine life in man stretch onward in the path of the goodness of God. The safety of the Christian character consists as much in the course it follows as in the overruling hand of God. That course is one of expansion of thought, communion with God, goodwill towards men, and a supreme effort to benefit all mankind by the dissemination of Divine truth. There is but one path to growth and strength before the new-born child. The germs of thought, of emotion, of moral obligation, and of life generally, will only thrive in the good soil adapted to their growth. Give the child wholesome food, fresh air, education, exercise, and exemplary society, and the attributes of manhood will develop and advance towards their final stages. The new man, created in Christ Jesus, in like manner, by following that which is good advances towards the enlargement of its capacities and the perfection of its being. The one path to eternal life yields the fruit of holiness, and imparts the strength necessary to pass over the ground. Therefore we advance in our faith from the bare fact that man cannot harm us, to the second great truth—viz., that the course of virtue affords nourishment for the spiritual man. By doing the right we gain strength, and become more valiant. Prayer to God, justice and mercy to man, and the general conformity to the will of the good God which the gospel prescribes, enlarge our capacity of resistance to evil. To follow that which is good is to “Be strong in the Lord, and in the power of His might.”
III. To follow that which is good ensures the Divine approval.—“If God be for us, who can be against us?” The history of the Church shows that “The chariot of God’s providence runneth not on broken wheels,” as the immortal Rutherford used to say. “Every movement is sure, and every turn of the wheel of Providence secures the good of the Christian. If God smiles upon us, what matters it who may frown?”
“Do right. And thou hast nought to fear;
Right hath a power to make thee strong:
The night is dark, but light is near;
The grief is short, the joy is long.”
The power of right no one can describe. Government, the universe, yea, the throne of God, rests upon it. It has never yet suffered defeat. Sometimes its vindication has tarried long, but not for ever. Clouds cannot impede the course of the sun, although they may hide it from our view. So the chariot of justice cannot be delayed by wicked men. The power of goodness, we would almost say, is still greater. Every thought, word, and deed, which is prompted by eternal love, must travel on to its goal. There is a charm as well as power in doing good. You remember the line of Goldsmith—
“And learn the luxury of doing good.”
It must be done without pomp or desire of glory, as Pope puts it:—
“Do good by stealth, and blush to find it fame.”
Furthermore, there is a sense of safety in doing good. We are never stronger than when we are conscious of following God as dear children in the matter of walking in love. Fountain has given us two beautiful lines on this.—
“Happy were men if they but understood
There is no safety but in doing good.”
There is One who was called “Good Master.” He is the Fountain of Good, the Inspirer of Good, and the Giver of Good. He only can make us good. Unless we are made good we cannot seek it. The great secret of following in a good course is the good heart which the blessed Saviour gives. In the path of virtue, truth, and mercy, there is “a good hope through grace.” The greater brightness is at the farther end of the good way. Although there is a dark valley to cross, yet we shall fear no evil, for the Good Shepherd will be with us, to safely conduct us into His eternal fold.—Weekly Pulpit.
Be Zealous.—The better MSS. give the word (zelôtai) which is commonly rendered “zealous for,” as in Acts 21:20; Acts 22:3. As a word in frequent use among devout Jews (as, e.g., in the name of the apostle Simon Zelotes), it has a special force as addressed to the Church of the Circumcision. “Be zealous,” he seems to say to them, “not as Pharisees and scribes are zealous, as you yourselves were wont to be, for the Law as a moral and ceremonial code, but for that which is absolutely good.”—Dean Plumptre.
ILLUSTRATIONS TO CHAPTER 3
1 Peter 3:8. Courtesy.—The Queen, accompanied by Lady Agnes Duff, was once visiting the fine falls of Corriemulzie. In crossing the high road, which runs between the cottage grounds and the site of the Falls, the party met a drove of cattle coming from the Castleton market. The drover, a fine-looking man from Atholl, addressing Lady Agnes, said, “Please, can you tell me if the Queen is forward to-night?” Her Majesty overheard the question, turned round, and bestowed on the stalwart Highlander a most gracious bow and smile. Sir George Grey then fell back, and told him that it was the Queen who thus bowed to him.
Civility.—When old Zachariah Fox, the great merchant of Liverpool, was asked by what means he had contrived to realise so large a fortune as he possessed, his reply was, “Friend, by one article alone, in which thou mayest deal too if thou pleasest—civility.”
Triumphing over Calumniators.—“If any one speaks ill of thee,” said Epictetus, “consider whether he has truth on his side; and if so, reform thyself, that his censures may not affect thee.” When Anaximander was told that the very boys laughed at his singing, “Ay,” said he, “then I must learn to sing better.” Plato, being told that he had many enemies who spoke ill of him, “It is no matter,” said he; “I will live so that none shall believe them.” Hearing at another time that an intimate friend of his had spoken detractingly of him, “I am sure he would not do it,” said he, “if he had not some reason for it.” This is the surest as well as the noblest way of drawing the sting out of a reproach, and the true method of preparing a man for that great and only relief against the pains of calumny—a good conscience.
Suffering with Christ,—
Wouldst thou inherit life with Christ on high?
Then count the cost, and know
That here on earth below
Thou needs must suffer with thy Lord, and die.
We reach that gain to which all else is loss But through the cross.
Oh I think what sorrows Christ Himself has known;
The scorn and anguish sore,
The bitter death He bore,
Ere He ascended to His heavenly throne;
And deemest thou thou canst with right complain,
Whate’er thy pain?
Not e’en the sharpest sorrows we can feel,
Nor keenest-pangs, we dare
With that great bliss compare,
When God His glory shall in us reveal;
That shall endure when our brief woes are o’er
For evermore! Simon Dach, 1640.