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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
4 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.
And if I glance around at their examples-(examples) of some David heaping up marriages for himself even through sanguinary means, of some Solomon rich in wives as well as in other riches-you are bidden to "follow the better things; " and you have withal Joseph but once wedded, and on this score I venture to say better than his father; you have Moses, the intimate eye-witness of God; you have Aaron the chief priest.
Exhortations and encouragements to godliness are of fundamental importance. It is essential to turn away from the tendency toward evil and from the evil path of acquiescence in wickedness, so as to reach out to what is good. We must first distance ourselves completely from everything evil if we want to enjoy genuine health, free from all disease. The person who seeks peace seeks Christ, for he is our peace, who made us both—Jew and Gentile—one new man, bringing peace by the blood of his cross. He will find it through faith, because our God and Father has called us to this inheritance.
These things do not come naturally to us, for bad thoughts are always entering our minds. But if a man is wise, he will put them aside and in their place choose thoughts which will be advantageous and profitable for him. This, I believe, is what it means to turn away from evil.
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.
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Summary
First Peter 3:11 serves as a profound ethical and spiritual mandate for believers, urging them to actively and decisively turn away from all forms of evil while simultaneously committing to the diligent practice of good. It further calls for an earnest and persistent pursuit of peace, emphasizing that harmony is not merely a passive state to be desired but an active endeavor to be sought out and diligently pursued in all aspects of life. This verse encapsulates a foundational call to proactive righteousness and relational reconciliation within the Christian walk.
Context
Literary Context
This verse is embedded within a larger section of Peter's epistle (1 Peter 2:11-3:12) that provides practical instructions for Christian living in a hostile world. Specifically, 1 Peter 3:8-12 addresses the call to live harmoniously within the believing community and to respond to outsiders with grace, even when facing suffering for righteousness' sake. Peter has just exhorted his readers to be "like-minded, sympathetic, loving as brothers, tender-hearted, and humble in spirit" (1 Peter 3:8), and to refrain from "returning evil for evil or insult for insult, but giving a blessing instead" (1 Peter 3:9). Verse 11, along with verse 10 and 12, directly quotes from Psalm 34:12-16, serving as the biblical foundation for Peter's ethical exhortation. This quotation grounds the New Testament call to active goodness and peacemaking in established Old Testament wisdom, demonstrating continuity in God's moral expectations for His people.
Historical & Cultural Context
Peter's audience comprised scattered believers in various Roman provinces of Asia Minor (modern-day Turkey), many of whom were Gentiles recently converted to Christianity. They faced social ostracism, suspicion, and sometimes direct persecution for their faith, as their new allegiance to Christ often meant withdrawing from pagan societal norms, cultic practices, and the emperor cult. In this environment, Peter's instructions were highly practical: living a life of moral integrity and actively pursuing peace would not only honor God but also serve as a powerful witness to the surrounding pagan culture. Such conduct could disarm critics, refute false accusations, and demonstrate the transformative power of the Gospel, even potentially leading to the conversion of those who observed their good deeds, as hinted at in 1 Peter 2:12. The call to "seek peace" was particularly relevant in a society often marked by factionalism and conflict, urging Christians to be agents of reconciliation rather than contributing to discord.
Key Themes
First Peter 3:11 contributes significantly to several overarching themes in the epistle. Firstly, it reinforces the theme of Christian conduct and holiness, emphasizing that genuine faith must manifest in tangible, ethical actions. Believers are called to be distinct from the world, not merely by abstaining from evil but by actively pursuing righteousness, reflecting the character of God who is holy (1 Peter 1:15-16). Secondly, it highlights the theme of peacemaking and reconciliation, presenting it as an active spiritual discipline essential for both internal community harmony and external witness. This aligns with Christ's teaching on blessedness for peacemakers in Matthew 5:9. Thirdly, the verse underscores the proactive nature of Christian living, using strong verbs that demand intentionality and effort. It's not a passive waiting for goodness or peace to happen, but a deliberate engagement in their pursuit. Finally, by quoting Psalm 34, Peter connects the New Covenant life to the enduring wisdom of the Old Testament, emphasizing that living righteously is intrinsically linked to experiencing God's blessing and favor, as promised to those who "desire life and love many days" (1 Peter 3:10).
Exposition and Analysis
Key Word Analysis
This term, meaning "to deviate," "to shun," or "to turn away from," implies a decisive and deliberate movement away from evil. It's not a passive avoidance but an active, intentional turning of one's back on wrongdoing, whether literal or figurative. The word suggests a strong aversion and a conscious choice to avoid the path of sin, reflecting a moral purity that is foundational to Christian living.
Derived from a root meaning "to join" or "to set at one again," eirḗnē encompasses not just the absence of conflict but a holistic sense of well-being, harmony, prosperity, and spiritual wholeness. It refers to a state of reconciliation and right relationship, both with God and with others. When Peter calls believers to seek peace, he is calling them to actively pursue this comprehensive state of shalom in their lives and communities.
This powerful verb means "to pursue," "to chase," or "to follow after diligently." While it can also mean "to persecute" in a negative sense, here it is used positively to intensify the command to "seek peace." It suggests a relentless, energetic, and tenacious pursuit, indicating that peace is not easily found or maintained, but requires persistent effort and unwavering commitment, even in the face of obstacles.
Verse Breakdown
"Let him eschew evil,"
This clause issues a strong imperative for believers to actively and decisively turn away from all forms of evil. "Eschew" (from ekklínō) implies a deliberate moral choice to shun, avoid, and deviate from anything that is morally corrupt, harmful, or contrary to God's will. It speaks to a proactive disengagement from sinful practices, thoughts, and associations.
"and do good;"
This is the positive counterpart to eschewing evil. It demands not just abstention from wrongdoing but an active, intentional engagement in righteous, beneficial, and virtuous deeds. "Do good" (from poiéō agathós) signifies performing acts of kindness, justice, compassion, and service that align with God's character and contribute positively to the well-being of others and the glory of God. It's a call to practical, tangible righteousness.
"let him seek peace,"
This clause calls for an earnest and diligent search for harmony and reconciliation. "Seek" (from zētéō) implies an active investigation, a striving, and an earnest effort to find and establish peace. This peace (eirḗnē) is comprehensive, encompassing spiritual, relational, and societal well-being. It is not something that passively appears but must be actively pursued.
"and ensue it."
This final clause intensifies the command to "seek peace." "Ensue" (from diṓkō) means to "pursue," "chase," or "follow after diligently." It conveys the idea of a tenacious, persistent, and even relentless pursuit of peace, even when it is difficult or elusive. It underscores that peacemaking is an ongoing, active commitment that requires sustained effort and resolve, not a one-time act.
Literary Devices
First Peter 3:11 is rich in literary devices that enhance its impact and clarity. The most prominent is Parallelism, specifically Synonymous Parallelism and Antithetical Parallelism. The verse is structured in two balanced couplets: "Let him eschew evil, and do good;" and "let him seek peace, and ensue it." Within the first couplet, "eschew evil" stands in Antithesis to "do good," highlighting the dual demand for both abstaining from wrong and actively performing right. Similarly, the second couplet employs a form of Intensification or Progression, where "seek peace" is reinforced and deepened by "ensue it," emphasizing that the pursuit of peace must be tenacious and persistent, not merely a casual desire. The use of Imperative Mood (implied through "let him") throughout the verse lends a sense of direct command and urgency, underscoring the non-negotiable nature of these ethical directives. The concise, action-oriented verbs create a powerful and memorable call to action, making the verse both prescriptive and motivating.
Theological and Thematic Connections
This verse distills a profound theological truth: Christian spirituality is not passive but intensely active, demanding both a decisive turning from sin and a vigorous pursuit of righteousness and relational harmony. It echoes the Old Testament prophetic call for justice and righteousness, demonstrating that true godliness is evidenced by one's ethical conduct and commitment to peace. The dual command to "eschew evil" and "do good" reflects the comprehensive nature of sanctification—a lifelong process of divesting from sin and investing in Christ-like character and actions. Furthermore, the emphasis on seeking and pursuing peace underscores the biblical vision of shalom, a holistic well-being that extends beyond individual piety to encompass healthy relationships and societal flourishing. This active peacemaking is presented not as an option but as an essential mark of those who truly desire to live a blessed life under God's favor.
Reflection and Application
First Peter 3:11 offers a timeless and practical blueprint for Christian living, challenging believers to engage in a dynamic process of moral transformation and relational engagement. It calls us to a vigilant self-examination, prompting us to identify and actively turn away from any thoughts, words, or deeds that are contrary to God's character and commands. This "eschewing of evil" is not merely about outward compliance but involves a deep-seated commitment to purity of heart. Simultaneously, the command to "do good" compels us to be proactive agents of God's grace and justice in the world, seeking out opportunities to serve, to love, and to bless others tangibly. The call to "seek peace, and ensue it" is particularly poignant in a fractured world, urging us to be bridge-builders, reconcilers, and promoters of harmony in our homes, workplaces, communities, and even in the broader society. This requires humility, empathy, and a willingness to initiate reconciliation, even when it is difficult or costly. Ultimately, this verse reminds us that our faith is not a static belief system but a vibrant, active pursuit of God's kingdom values, manifesting in a life that consistently reflects His goodness and peace.
Questions for Reflection
FAQ
What is the significance of Peter quoting Psalm 34:12-16 in this context?
Peter's quotation of Psalm 34:12-16 is highly significant because it grounds his New Testament ethical exhortation in the enduring wisdom of the Old Testament. By citing David's words, Peter emphasizes the continuity of God's moral expectations for His people across covenants. The Psalm speaks of the path to a "good life" and "seeing many days," directly linking righteous living—eschewing evil, doing good, seeking and pursuing peace—with divine blessing and favor. For Peter's audience, who were facing suffering and opposition, this quotation would have provided assurance that living righteously, even when difficult, is the true path to a blessed and meaningful life, aligning their present experience with God's timeless promises to those who fear Him. It reinforces that the call to holiness and peace is not a new, arbitrary command but an eternal principle of God's kingdom.
Christ-Centered Fulfillment
First Peter 3:11 finds its ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the quintessential example of one who perfectly "eschewed evil," living a life utterly without sin, untouched by the corruption of the world (Hebrews 4:15). His every action was to "do good," as He "went about doing good and healing all who were oppressed by the devil" (Acts 10:38). More profoundly, Jesus is our "peace" (Ephesians 2:14), who actively "sought peace and ensued it" by reconciling humanity to God through His sacrificial death on the cross (Colossians 1:20). He did not merely desire peace but pursued it to the utmost, becoming our reconciliation. As believers, our ability to "eschew evil, and do good; let him seek peace, and ensue it" is not achieved by our own strength but by the indwelling Spirit of Christ, who empowers us to walk in His footsteps (1 Peter 2:21). Thus, this verse is not just a moral command but a call to live out the very character of Christ, who perfectly embodied these virtues and enables us to do the same through our union with Him.