TRV
“Whoever wants to love life and see good days
must keep his tongue from evil and his lips from speaking deceit,
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Peter 3:8–15. His three-level outline is real structure in the source text, so it is rendered as structure.
The apostle here passes from special to more general exhortations.
I.He teaches us how Christians and friends should treat one another.
He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn,
1.Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word.
2.Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren.
3.Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, Co1 5:11; Jo2 1:10, _11.
II.He instructs us how to behave towards enemies.
The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1.He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn,
(1.)To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; Th1 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29.
(2.)The laws of Christ oblige us to return blessing for railing. Mat 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us.
(3.)A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties.
(4.)All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2.He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (Pe1 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn,
(1.)Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now.
(2.)It is lawful to consider temporal advantages as motives and encouragements to religion.
(3.)The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world.
(4.)The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter.
(5.)It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3.He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (Pe1 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe,
(1.)We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture.
(2.)God hath a special care and paternal affection towards all his righteous people.
(3.)God doth always hear the prayers of the faithful, Joh 4:31; Jo1 5:14; Heb 4:16.
(4.)Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4.This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? Pe1 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. "Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do."(2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (Pe1 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (Pe1 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
Historical interpretation
Eight Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
For he that will love life, and see good days; that is, who wishes to become eternal and immortal. And He calls the Lord life, and the days good, that is holy.
Guile elicits falsehood, deception, hypocrisy, and slanders which are untrue. It is the friend of the enemy of truth, that is, Satan, the father of lies. Believers are advised to avoid his influence and to prefer the things of God, who is truth.
James also said: “If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check.” It is a great thing to be able to control the tongue, for failure to do so is the greatest of evils.
The present is evil, but the future is bright. We should always remember that.
For whoever desires to love life and see good days, let him keep his tongue from evil and his lips from speaking deceit; let him turn away from evil and do good; let him seek peace and pursue it. For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil.
For whoever desires to love life? Life, I say, not in which even irrational beings exist, but in which man lives according to God, and days that are not bad, but good. For the days of this age, according to the patriarch Jacob, are few and evil. (Gen. 47:9) But where the prophetic oracle concludes, because it was placed therein:
The eyes of the Lord are on the righteous, but the face of the Lord is against those who do evil: Peter adds to these: If you live in this way, you will have God as gracious and obedient. Therefore, who, with Him standing by you, will boldly attack you? For all things are in His hand; death and life are in the hand of the Lord. Nevertheless, since the afflictions imposed for the sake of faith seemed to some to be evil, the blessed Peter correcting this said: not repaying evil for evil or insult for insult, but instead blessing. For the fear awaiting from men should not be regarded, but it lasts only for a very short time, as it comes from those who themselves pass away very quickly.
For the eyes of the Lord are on the righteous, and his ears are open to their prayers; but the face of the Lord is against those who do evil, threatening destruction to the wicked. Indeed, if these evils were present, surely the distributor of good things would not allow His beloved ones to be afflicted by evils: for He sends evils upon the wicked. Therefore, these are not evils, but afflictions inflicted for the sake of devotion.
Continue studying 1 Peter 3:10 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
First Peter 3:10 serves as a direct exhortation to believers, linking the universal human desire for a fulfilling and blessed life with the disciplined control of one's speech. Drawing from Old Testament wisdom, Peter asserts that those who genuinely wish to experience "good days" must actively restrain their tongue from malicious or harmful words and ensure their lips speak with integrity, free from deceit or trickery. This verse underscores the profound spiritual and practical impact of our communication on our well-being and witness.
Context
Literary Context
This verse is deeply embedded within Peter's broader instruction on righteous living in the face of suffering. Immediately preceding it, in 1 Peter 3:8-9, Peter calls believers to unity, sympathy, love, compassion, and humility, specifically urging them not to repay evil with evil or insult with insult, but instead to bless. Verse 10 then introduces the reason or motivation for such conduct, directly quoting Psalm 34:12-16. By quoting this well-known Psalm, Peter anchors his New Covenant instructions in the enduring wisdom of the Old Testament, demonstrating that the pursuit of a blessed life has always been intrinsically linked to ethical conduct, particularly in speech. The subsequent verses in 1 Peter 3 continue to elaborate on the believer's response to suffering, emphasizing the importance of a good conscience and a readiness to give an account for their hope.
Historical & Cultural Context
First Peter was written to scattered Christians in Asia Minor (modern-day Turkey), who were facing various forms of social ostracism and persecution. In a society where verbal attacks, slander, and false accusations were common tools against the nascent Christian community, Peter's emphasis on controlling the tongue was not merely a general moral precept but a vital instruction for survival and witness. Uncontrolled, malicious speech could exacerbate tensions, invite further persecution, and damage the internal unity of the church. Conversely, righteous and truthful speech, even in the face of adversity, served as a powerful testimony to the transforming power of Christ. Furthermore, ancient Jewish wisdom, deeply familiar to Peter's audience, consistently highlighted the power of the tongue, as seen in the book of Proverbs and the Psalms, making this a culturally resonant and biblically grounded appeal.
Key Themes
The verse significantly contributes to several key themes within 1 Peter. Primarily, it reinforces the theme of righteous living as a pathway to divine blessing, even amidst suffering. It highlights the power of the tongue, asserting that speech is not a neutral act but a potent force capable of either building up or tearing down, bringing peace or conflict. This connects to the broader theme of Christian witness, as the believer's speech reflects their inner character and their allegiance to Christ. The desire for "good days" also touches on the theme of eschatological hope and present well-being, suggesting that while ultimate fulfillment awaits, God's blessings can be experienced in the present through obedient living. Finally, by quoting Psalm 34, Peter emphasizes the continuity of God's moral law and promises across the Old and New Covenants.
Exposition and Analysis
Key Word Analysis
This word signifies a deep, unconditional, and self-sacrificial love, often characterized by active goodwill. In this context, "to love life" means not merely to exist or cling to existence, but to genuinely desire and pursue a life that is truly good, blessed, and aligned with God's purposes. It implies a valuing of life in its fullest, most abundant sense.
This term refers to life in its broadest sense—physical existence, but often, especially in the New Testament, it denotes spiritual, eternal, and abundant life. Here, it encompasses a holistic sense of well-being, vitality, and flourishing, both in the present earthly existence ("good days") and with an implicit connection to the quality of one's spiritual life. It is distinct from psychē (soul/natural life).
This word describes deceit, trickery, cunning, or treachery. It refers to speech that is not straightforward or honest, but rather intended to mislead, manipulate, or entrap. It implies a lack of sincerity and integrity in communication, contrasting sharply with the transparency and truthfulness expected of believers.
Verse Breakdown
"For he that will love life,"
This clause introduces the premise, acknowledging the innate human desire for a good and fulfilling existence. The phrase "will love" (from thélō and agapáō) suggests a conscious choice or strong inclination to desire and pursue a life of quality, not merely quantity. It sets up the condition for the subsequent instruction.
"and see good days,"
This phrase further defines the nature of the desired life. "Good days" (from agathós and hēméra) implies a life characterized by well-being, prosperity (not necessarily material, but holistic), peace, and positive experiences. It speaks to a life free from unnecessary conflict and regret, a life lived in harmony with God and others.
"let him refrain his tongue from evil,"
This is the first direct command, stating the primary action required. "Refrain" (from paúō) means to cause to cease, to stop, or to hold back deliberately. "Evil" (from kakós) refers to speech that is intrinsically bad, harmful, malicious, slanderous, or destructive. This command calls for an active discipline to prevent the tongue from uttering anything that is morally depraved or injurious.
"and his lips that they speak no guile:"
This second command reinforces and specifies the nature of the speech to be avoided. "Lips" (from cheîlos) is a metonymy for speech itself. "No guile" (from mḗ and dólos) means to speak without deceit, cunning, or trickery. This calls for absolute sincerity, honesty, and transparency in all communication, forbidding hypocrisy, manipulation, or hidden agendas in one's words.
Literary Devices
Peter's use of Quotation is prominent, as he directly cites Psalm 34:12-13 to ground his New Testament exhortation in established Old Testament wisdom. This demonstrates the continuity of God's moral expectations across covenants. The verse also employs Metonymy, where "tongue" and "lips" stand in for the broader concept of speech or verbal communication, highlighting the physical instruments through which words are uttered. Furthermore, there is a clear Contrast established between the desired outcome ("love life, and see good days") and the negative actions to be avoided ("refrain his tongue from evil, and his lips that they speak no guile"). This contrast emphasizes the direct causal link between disciplined speech and a blessed existence.
Theological and Thematic Connections
This verse powerfully connects the internal spiritual state of a believer with their external expression, particularly through speech. It reiterates a profound biblical truth: genuine well-being and a life pleasing to God are inextricably linked to the purity and integrity of our words. The theological implication is that our speech is not merely a social tool but a spiritual barometer, reflecting the condition of our hearts. If we truly desire the abundant life God offers, we must align our communication with His character of truth and love. This command is not a legalistic burden but a pathway to freedom from the destructive consequences of uncontrolled speech, fostering peace within ourselves, our relationships, and our witness to a watching world. It underscores that God's desire for our flourishing is tied to our obedience in every area of life, including the seemingly small but profoundly impactful realm of our words.
Reflection and Application
First Peter 3:10 calls us to a profound self-examination regarding the power and purpose of our words. In a world saturated with casual slander, gossip, and deceit, this verse stands as a stark reminder that our speech has eternal consequences and immediate impacts on our "good days." To truly "love life" means to cultivate a life characterized by peace, integrity, and genuine connection, none of which can flourish where evil or guileful speech reigns. This requires a conscious, daily discipline: pausing before we speak, evaluating our motives, and choosing words that build up rather than tear down. It challenges us to reflect the character of Christ in our communication, transforming our interactions into opportunities for grace and truth. This isn't about mere politeness, but about spiritual maturity and a deep commitment to living out our faith authentically.
Questions for Reflection
FAQ
Why does Peter quote Psalm 34 here?
Peter quotes Psalm 34:12-16 to provide a strong Old Testament foundation for his New Testament instruction. By doing so, he demonstrates the continuity of God's moral expectations and promises across the covenants. The Psalm, attributed to David, speaks of the blessings that come from fearing the Lord and living righteously, specifically mentioning controlling the tongue. Peter uses this familiar and authoritative text to assure his readers that the principles for a blessed life, even in the face of suffering, remain consistent and are deeply rooted in God's eternal wisdom. It shows that the call to righteous speech is not a new, arbitrary command but an ancient, divinely established path to genuine well-being.
What does "good days" mean in this context?
"Good days" (Greek: agathós hēméra) refers to a life characterized by well-being, peace, and flourishing, not necessarily material wealth, but a holistic sense of prosperity. It implies a life free from the internal turmoil caused by unrighteousness and the external conflicts often provoked by malicious speech. For the early Christians facing persecution, "good days" would not mean an absence of external hardship, but rather an inner peace, strong community bonds, and a clear conscience that allows them to experience God's blessing and favor despite their circumstances. It signifies a life lived in harmony with God's will, leading to spiritual and relational health.
How does refraining from evil speech contribute to "loving life"?
Refraining from evil and guileful speech directly contributes to "loving life" by fostering peace, integrity, and healthy relationships. Malicious words, gossip, and deceit create conflict, erode trust, and damage one's own character and reputation. They lead to regret, anxiety, and isolation, hindering the very "good days" one desires. Conversely, disciplined speech, marked by truth and kindness, builds strong relationships, promotes harmony, and cultivates a clear conscience. It aligns one's actions with God's will, opening the door to His blessings and allowing one to experience genuine peace and fulfillment, even amidst life's challenges. It's about living a life that is truly good, in the fullest sense of the word.
Christ-Centered Fulfillment
First Peter 3:10 finds its ultimate fulfillment and perfect example in Jesus Christ. He is the one who perfectly "loved life" by completely fulfilling God's will, even unto death, and who truly "saw good days" in His unbroken fellowship with the Father. Crucially, Jesus's tongue and lips were utterly free from evil and guile. His words were always truth, grace, and life, even when confronting sin or facing His accusers. When reviled, He did not revile in return; when He suffered, He made no threats, but entrusted Himself to Him who judges justly. He is the embodiment of the righteous speech Peter commands, speaking only what He heard from the Father (John 12:49). For believers, our ability to refrain our tongue from evil and our lips from guile is not merely an act of human willpower, but a fruit of the Holy Spirit's work within us (Galatians 5:22-23), transforming us into the likeness of Christ, who is our perfect model of righteous living and speaking. As we fix our eyes on Jesus, the author and perfecter of our faith, we are empowered to speak words that bring life, just as His words continue to bring life to all who believe (John 6:63).