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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
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 says: "Finally, be ye all of one mind, having compassion one of another; love as brethren, be pitiful, be humble "and so forth, "that ye may inherit a blessing"
Peter, as the head of the church, calls everyone to unite in harmony, whether they are secular rulers and peasants, princes of the church and monks, or husbands and wives. The same basic principles apply to them all.
Here Peter moves on from husband and wife and sets out the law of love for everyone. Every virtue is based on it—compassion, mercy, humility, and so on.
But all of you in faith be of one mind, sympathetic. As above he taught with appropriate discretion the various persons, conditions, and sexes, now he admonishes all in common in the cause of the Lord's faith, to have one heart and one soul.
Free from the ordinances that concerned both men and women, Peter then presents a common exhortation to all men, women, youths, adolescents, kings, leaders, subjects, and those who are governed, foreigners, citizens, the rich, and the poor. Therefore, he adds: "In summary." That is, what is the need to discuss in detail? I say simply to all of you. For this signifies summary/τέλος): and this refers to the goal of salvation proposed to all, and this is the law of love; established for all, from which all virtue proceeds, namely, the modesty of the soul, compassion, mercy, and other similar virtues which he enumerated,
the united indeed being harmony without discrimination about something with a willing spirit:
compassionate, however, is pity towards those who are afflicted as if towards oneself:
fraternal, on the other hand, is the due affection towards relatives as towards brothers.
Again, merciful is the movement from the soul to do good towards those who are in the same condition.
Indeed, approachable or benevolence is kindness and courtesy towards all, which also extends towards those of similar character and towards friends.
Humility, however, or modesty of the soul, is bearing another's insults, acknowledging one's own sins, and enduring accusations, which could also be a form of kindness of the soul.
Indeed, insult arises from a corrupt habit, which is rooted in the reproach of others. With these, Peter says, adorned with the aforementioned virtues, moreover, you should not be easily captured by warfare: furthermore, competitors are also directed by the divine way of living. For he who is blessed by all must certainly also be a competitor. And he brings in David (Ps. 34:12-15) as a witness saying:
"knowing that you were called to this." The order is with the aforementioned structure. In summary, or I may say absolutely, may you all be unanimous and so forth, knowing that you have been called to this, to bless, that is, to bless all. For Paul says: "Bless those who persecute you." (Rom. 12:14) By doing this, you will inherit the name, so that you may be heard by all as those who bless. For it is not just to bring reproach upon anyone who clings to eternal life. Therefore, David also advises to have a pure tongue from reproach for one who is affected with a loving heart towards true life, etc. (Ps. 15:3) Thus, being prepared, you will have the omnipotent and all-seeing inspector kindly observing you, not with a stern or angry mind, as he looks upon those who do evil. If this is the case, who will harm you? And if you are afflicted while you are doers and initiators of good, do not be of little spirit, but rejoice: first of all, because these things are not evil; and also, because you are blessed and not miserable because of these things.
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Summary
First Peter 3:8 serves as a pivotal summary and transition in Peter's epistle, shifting from specific household instructions to a broad call for communal unity and Christ-like character among all believers. This verse encapsulates a series of essential virtues—like-mindedness, compassion, brotherly love, tenderheartedness, and courtesy—that are foundational for a thriving Christian community, especially in the face of external suffering and internal challenges. It provides a concise yet profound exhortation for believers to live harmoniously, reflecting God's character in their interactions with one another and the world.
Context
Literary Context
This verse immediately follows Peter's detailed instructions to wives and husbands in 1 Peter 3:1-7, and before that, to servants in 1 Peter 2:18-25. While the preceding verses address specific relational dynamics within the household, 1 Peter 3:8 broadens the scope, applying these principles of submission, humility, and love to the entire Christian community. The "Finally" (G5056, télos) indicates a concluding summation of the practical exhortations before Peter moves into the theological basis for suffering righteously in 1 Peter 3:9-17. It acts as a bridge, synthesizing the specific calls for godly conduct into a general appeal for unity and mutual virtue among all believers, regardless of their social standing or familial role.
Historical & Cultural Context
Peter wrote this epistle to scattered believers in Asia Minor (modern-day Turkey), who were facing various forms of suffering, social ostracization, and nascent persecution for their faith. The Roman Empire, while generally tolerant of diverse religions, viewed Christianity with suspicion due to its exclusive claims and refusal to participate in emperor worship. Christians were often misunderstood, slandered, and marginalized. In such an environment, internal unity and a distinctive, virtuous lifestyle were paramount for the survival and witness of the nascent church. Peter's exhortations in 1 Peter provided practical guidance on how to live honorably within a hostile society, emphasizing that their conduct, even under duress, should reflect the character of Christ and serve as a powerful testimony to their faith. The virtues listed in 1 Peter 3:8 were counter-cultural, promoting humility and love in a society often driven by status, honor, and power.
Key Themes
First Peter is rich with themes that converge in 1 Peter 3:8. A central theme is suffering for righteousness' sake, which Peter addresses throughout the book, encouraging believers to endure patiently and even rejoice in their trials, knowing that Christ also suffered (1 Peter 2:21). The call for unity and virtuous living in this verse is directly tied to the church's ability to withstand persecution and maintain a strong witness. Another significant theme is Christian identity and conduct, emphasizing that believers are a "chosen race, a royal priesthood, a holy nation, a people for God's own possession" (1 Peter 2:9), called to live distinctively. This distinctiveness includes mutual love and submission, which Peter has previously detailed for various groups within the community. The virtues of unity, compassion, and brotherly love are essential for the church to function as God's spiritual household, demonstrating the transforming power of the gospel to a watching world. These virtues also reflect the character of God Himself, who is merciful and compassionate, and they are foundational to the hope of salvation that believers possess in Christ (1 Peter 1:3-9).
Exposition and Analysis
Key Word Analysis
This word, translated "of one mind," comes from the base of homou (together) and phren (mind, understanding). It signifies a shared spirit, outlook, and purpose, indicating a deep harmony of thought and affection. It's not about uniformity of opinion on every minor issue, but a fundamental agreement on core Christian truth and a shared commitment to Christ's mission and values. This unity is crucial for the church's witness and resilience.
Rendered "having compassion one of another," this term literally means "suffering with" (syn - with, pathos - suffering/feeling). It denotes a profound empathy and fellow-feeling, moving beyond mere pity to an active identification with another's joys, sorrows, and burdens. It calls believers to enter into the experiences of their brethren, sharing their emotional and spiritual loads.
Translated "courteous," this word combines philos (friend, loving) and phren (mind). It means "friendly-minded" or "kind." It describes a disposition that is warm, welcoming, and gracious, reflecting an inner kindness that manifests in polite, respectful, and considerate behavior towards others. This virtue is particularly significant in a context where believers might be tempted to withdraw or become harsh due to external pressures.
Verse Breakdown
"¶ Finally,"
The Greek word télos (G5056) often signifies a conclusion or the end result. Here, in conjunction with de (G1161, a primary particle, often unexpressed in English, indicating continuation or transition), it marks a concluding summary of Peter's practical exhortations, transitioning from specific instructions to general principles for the entire community. It signals that the preceding detailed advice (to wives, husbands, servants) is now being brought to a comprehensive, overarching principle for all believers.
"[be ye] all of one mind,"
This is a direct command for every member of the Christian community to possess a shared outlook and purpose. The Greek homóphrōn (G3675) emphasizes a unity of spirit and understanding, a common commitment to Christ's teachings and mission, rather than a forced conformity of every individual thought. It calls for harmonious thinking that prioritizes the collective good and the glory of God.
"having compassion one of another,"
The term sympathḗs (G4835) denotes a deep, mutual empathy. Believers are exhorted to "suffer with" one another, to genuinely feel and share in the burdens, joys, and pains of their fellow Christians. This is an active, relational virtue that fosters solidarity and support within the community, especially vital in times of trial.
"love as brethren,"
The Greek philádelphos (G5361) literally means "fond of brethren" or "fraternal." It commands a specific kind of love—the tender, affectionate, and loyal bond characteristic of family members. Christians are to view and treat one another as spiritual siblings, bound by a shared Father and a common inheritance in Christ, fostering a deep sense of belonging and mutual care.
"[be] pitiful,"
This translates eúsplanchnos (G2155), meaning "well-compassioned" or "tender-hearted." It refers to having a merciful and tender disposition, a heart that is quick to show kindness, forgiveness, and mercy. This virtue reflects the very character of God, who is rich in mercy and compassion towards humanity, and calls believers to embody that same attribute in their interactions.
"[be] courteous:"
The final exhortation, philóphrōn (G5391), means "friendly-minded" or "kind." It calls for a disposition that is gracious, polite, and welcoming. This virtue encourages believers to be approachable, respectful, and considerate in their interactions, fostering an atmosphere of warmth and hospitality that distinguishes the Christian community from the often-harsh world around them.
Literary Devices
Peter employs several literary devices in 1 Peter 3:8 to convey his powerful message. The verse functions as a concise Exhortation, a strong appeal or command for a particular course of action, typical of epistolary literature. The series of virtues presented ("of one mind, having compassion... love as brethren, pitiful, courteous") forms a powerful List or Enumeration, emphasizing the comprehensive nature of the desired Christian character. Each item in the list is presented in the Imperative Mood (implied in the KJV translation), indicating a direct command or instruction, underscoring the non-negotiable nature of these virtues for Christian living. Furthermore, the phrase "love as brethren" utilizes a Simile and Metaphor, comparing the ideal love among believers to the natural affection within a family, thereby reinforcing the concept of the church as the household of God. This familial language serves as a powerful Image that evokes warmth, loyalty, and mutual responsibility, contrasting with the often-cold and hostile external world.
Theological and Thematic Connections
1 Peter 3:8 profoundly connects to the broader biblical narrative of God's people living in community, reflecting His character to a watching world. The call for unity, compassion, and brotherly love echoes the very nature of the Triune God, who exists in perfect relational harmony. These virtues are not merely humanistic ideals but divine imperatives, flowing from the new identity believers have in Christ. They demonstrate the transforming power of the Holy Spirit, enabling individuals to overcome selfish tendencies and live in self-sacrificial love. The emphasis on mutual care and tenderheartedness underscores the church's role as a spiritual family, a beacon of light and love in a world often marked by division, apathy, and harshness. By embodying these virtues, the church not only strengthens its internal bonds but also becomes a compelling witness to the gospel, fulfilling its mission to glorify God and draw others to Him.
Reflection and Application
1 Peter 3:8 presents a timeless and challenging call for believers to cultivate a profound unity and Christ-like character in their daily interactions. In a world increasingly fragmented by division, individualism, and a lack of empathy, the church is called to be a counter-cultural community that visibly demonstrates the power of the gospel to transform relationships. Practicing "one mind" requires humility, actively seeking to understand and align with the core truths of faith and the mission of Christ, rather than insisting on personal preferences. "Having compassion" means moving beyond superficial sympathy to genuinely entering into the joys and sorrows of others, offering tangible support and presence. "Brotherly love" demands intentional effort to build deep, familial bonds within the church, prioritizing the well-being of fellow believers. Being "pitiful" calls for a tender heart, quick to extend grace, forgiveness, and mercy, especially when it's challenging. Finally, "courtesy" reminds us that even in our disagreements or struggles, we are to treat one another with respect, kindness, and graciousness, reflecting the gentle and humble spirit of Christ. These virtues are not optional but essential for the health of the church and its effective witness to a world desperately in need of authentic love.
Questions for Reflection
FAQ
How do the virtues in 1 Peter 3:8 relate to the suffering that Peter addresses throughout his epistle?
The virtues in 1 Peter 3:8 are directly and profoundly related to the theme of suffering that permeates Peter's letter. Peter writes to believers who are enduring various forms of hardship and persecution for their faith (1 Peter 1:6-7, 1 Peter 4:12-16). In such challenging circumstances, internal unity and mutual support are not merely desirable but absolutely essential for the church's survival and witness. When believers are "of one mind," they can stand together against external pressures, preventing division from within. "Having compassion one of another" means that no one suffers alone; the community bears burdens collectively, offering comfort and strength. "Brotherly love" creates a resilient spiritual family that provides a safe haven and unwavering support amidst hostility. Being "pitiful" ensures that grace and mercy abound, preventing internal conflicts from festering, which could weaken the community. Finally, "courtesy" fosters a respectful and gracious environment, even when under duress, ensuring that their conduct remains honorable and distinct from the world's harshness. These virtues enable believers to endure suffering with integrity, strengthen their collective witness, and demonstrate the transforming power of Christ even in adversity, as Christ Himself suffered righteously (1 Peter 2:21-23).
Christ-Centered Fulfillment
The virtues exhorted in 1 Peter 3:8 find their ultimate and perfect fulfillment in the person and work of Jesus Christ. He is the embodiment of "one mind" with the Father, perfectly aligned in purpose and will, even to the point of His sacrificial death on the cross (John 10:30, Philippians 2:5-8). Jesus perfectly demonstrated "compassion" (G4835, sympathḗs), deeply feeling the suffering of humanity, weeping with those who mourned (John 11:35), and healing all who came to Him, moved by their plight (Matthew 9:36). His entire ministry was an outpouring of "brotherly love" (G5361, philádelphos) for His disciples, whom He called friends and family (John 15:15, Matthew 12:50), culminating in His command to "love one another as I have loved you" (John 13:34). He was supremely "pitiful" (G2155, eúsplanchnos), tender-hearted and full of mercy towards sinners, extending forgiveness to those who crucified Him (Luke 23:34). And in His interactions, even with His adversaries, Jesus exemplified perfect "courtesy" (G5391, philóphrōn), speaking truth with grace and dignity, never resorting to harshness or disrespect, even when reviled (1 Peter 2:23). Therefore, for believers, living out the commands of 1 Peter 3:8 is not merely a moral endeavor but an act of conforming to the image of Christ, who perfectly embodies these virtues and empowers us through His Spirit to do the same (Romans 8:29).