17  Living and Loving the Good Life  (1 Peter 3:8–12)

To sum up, all of you be harmonious, sympathetic, brotherly, kind-hearted, and humble in spirit; not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. For, “The one who desires life, to love and see good days, must keep his tongue from evil and his lips from speaking deceit. He must turn away from evil and do good; he must seek peace and pursue it. For the eyes of the Lord are toward the righteous, and His ears attend to their prayer, but the face of the Lord is against those who do evil.” (3:8–12)

The Declaration of Independence contains the well-known phrase “Life, Liberty, and the Pursuit of Happiness, ” which its author Thomas Jefferson listed as among the “unalienable rights” God gave to people. For most in today’s postmodern society, pursuit of that Jeffersonian ideal means primarily chasing after objects of self-gratification such as money, houses, cars, vacations, fine clothes, gourmet food, the best seats at sporting and entertainment events, and health and fitness. Sometimes this pursuit includes the baser aspects of hedonistic living such as promiscuous sex, frequent alcohol consumption, and the unfettered use of so-called recreational drugs (e.g., marijuana, crack cocaine, ecstasy, and methamphetamines). The sad reality, however, is that such things are merely a temporary rush that falls far short of the genuine good life that really satisfies the heart.

One of the most notorious twentieth-century personifications of the hedonistic life was famed novelist Ernest Hemingway. The author of noted literary works such as The Sun Also Rises, A Farewell to Arms, and The Old Man and the Sea, Hemingway also became notorious for his avant-garde lifestyle. He had little regard for the teachings of the Bible or traditional systems of morality. He pursued the “good life” with a vengeance. His literary talent brought him fame, prestige, and money, which allowed him to seek pleasure all over the world through hunting and fishing expeditions, celebrity parties and gatherings, heavy drinking, fighting in and reporting on several wars and revolutions, and sleeping with women wherever he went. However none of that ultimately gave Hemingway any lasting or genuine satisfaction. His life ended tragically one day in 1961 when he inflicted himself with a fatal shotgun blast to the head.

Even the pages of Scripture contain examples of men who pursued the good life in all the wrong places. Solomon had incredible wealth in the form of land, palaces, chariots and horses, gold and silver, and many beautiful women. Because he was king over Israel, he also had great power and influence. He seemed to possess everything that constituted the good life. In fact, 2 Chronicles 9:3–4 says that when the Queen of Sheba visited Solomon and observed his immense wealth, power, and imposing presence she was breathless. But toward the end of his life, Solomon was not content and failed to experience life to the fullest. In Ecclesiastes 2:17 he wrote, “So I hated life, for the work which had been done under the sun was grievous to me; because everything is futility and striving after wind.” Solomon came to realize that the good life is not found in great accomplishments or much education (Eccl. 1:12–14, 16). Neither did he find it in pleasure (2:3) or material possessions (2:4–11). He finally rendered this sobering conclusion that life was really more oppressive than good:

Believers should love the life God has granted them and enjoy its goodness day by day, but many do not. Peter recognized that believers are not exempt from serious and varied difficulties that steal joy (1:6). As discussed earlier in this volume, believers’ faith identifies them as aliens in an aggressively hostile society (2:11), making persecution and suffering an integral part of living in an ungodly environment (2:20–21; 3:14–15, 17; 4:1, 12, 19; 5:10). Still, in spite of the suffering, Peter in this passage addresses the believer as “the one who desires life, to love and see good days” (v. 10) and instructs him on how to realize that desire. Here one can easily discern Peter’s four basic admonitions for living and loving the good life, even in the midst of present and menacing trouble: have the right attitude, have the right response, have the right standard, and have the right incentive. The apostle concludes his discussion on the Christian’s conduct in an ungodly world, which began in 2:11, starting with the phrase in 3:8a to sum up (to de telos), which actually could be translated by the single word “finally.” It does not signal the end of the letter, but the conclusion of the current section. After specific references to civil relationships (2:13–17), workplace relationships (2:18–20), and relationships to unsaved spouses (3:1–7), Peter gives all believers a general exhortation, which will open them to the life of blessing God desires for them to enjoy.

HAVING THE RIGHT ATTITUDE

… all of you be harmonious, sympathetic, brotherly, kindhearted, and humble in spirit; (3:8b)

Everything begins with the right attitude. Five spiritual virtues constitute this God-honoring perspective.

First, believers are to be harmonious. The compound word rendered harmonious (homophrones) literally means “same think.” Believers are to live in harmony together, maintaining a common commitment to the truth that produces an inward unity of heart with one another (cf. Rom. 12:5, 16; 1 Cor. 10:17; 12:12; Gal. 3:28; Phil. 2:1–5). They must not be in conflict with each other, even under severe persecution:

Jesus instructed the disciples, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34–35). In His high priestly prayer, Jesus prayed earnestly for the spiritual unity of all believers (John 17:20–23), which prayer was answered. Believers are all one in Christ (Eph. 4:4–6; cf. 1 Cor. 6:17; 8:6). This spiritual reality should be the basis for the church’s visible harmony. The early church was a model of visible oneness (Acts 2:42–47).

Sympathetic, the second factor in experiencing the fullness of Christian life, is virtually a transliteration of sumpatheis, which means “sharing the same feeling.” Christians are to be united on the truth, but also ready to sympathize with the pain of others, even of those they do not know (cf. Matt. 25:34–40; Heb. 13:3; James 1:27). Like Christ, the sympathetic high priest (Heb. 4:15), they must share in the feelings of others, in their sorrows as well as their joys (Rom. 12:15; 1 Cor. 12:26; 2 Cor. 2:3; Col. 3:12; cf. John 11:35; James 5:11). Believers must not be insensitive, indifferent, and censorious, even toward the lost in their pain of struggling anxiously with the issues of life (cf. Matt. 9:36; Luke 13:34–35; 19:41). Saints must come alongside them with empathy to declare God’s saving truth (cf. Acts 8:26–37).

Third, Peter used the term philadelphoi, translated here as brotherly. The first part of the word stems from the verb phileō, “to love, ” and refers to affection among people who are closely related in some way. Those who demonstrate that affection will do so by unselfish service for one another (Acts 20:35; Rom. 14:19; 15:2; 2 Cor. 11:9; Phil. 4:14–16; 1 Thess. 5:11, 14; 3 John 6). Such service begins in the church among believers and extends out to the world.

Kindhearted translates eusplagchnoi, the root of which refers to one’s internal organs and is sometimes translated “bowels” or “intestines” (e.g., Acts 1:18). Affections and emotions have a visceral impact, hence this word signifies a powerful kind of feeling (Eph. 4:32; cf. 2 Cor. 7:15; 1 Thess. 2:8). Much like sympathetic, the expression calls for being so affected by the pain of others as to feel it deeply, following the kind of tenderhearted compassion God, through His Son, has for sinners (cf. Matt. 23:37; Luke 13:34; 19:41–42; John 11:35).

The final factor in Peter’s list for enjoying the goodness of the Christian life, humble in spirit, is actually one word in the Greek, tapeinophrones (“humble-minded”). Humility is arguably the most essential, all-encompassing virtue of the Christian life (5:5; Matt. 5:3; 18:4; Luke 14:11; 18:14; Eph. 4:1–2; Col. 3:12; James 4:6; cf. Ps. 34:2; Prov. 3:34; 15:33; 22:4). Paul used a form of this Greek word in Philippians 2:3, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves.” Years earlier Jesus demonstrated the importance of His own example of humility when He said, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls” (Matt. 11:29; cf. Phil. 2:5–8).

The joys of their lives in Christ are maximized when believers are united in truth and life with one another, peaceful in disposition, gracious toward those who need the gospel, sensitive to the pains of fallen sinners, sacrificial in loving service to all, compassionate instead of harsh, and above all humble like their Savior.

HAVING THE RIGHT RESPONSE

not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. (3:9)

A godly approach to life incorporates not only the right action motivated by the right attitude, but the proper reaction when mistreated. Not returning evil for evil begins with an imperative present participle expressing a negative command (mē apodidontes), which can also mean “stop returning.” If a believer is not retaliating to evil with more evil, he must not start; if he is, he must stop (cf. Lev. 19:18; Deut. 32:35–36; Prov. 20:22; 24:29; Rom. 12:19; Heb. 10:30).

Evil is from kakos, which denotes the inherent quality of badness, not just bad words or actions. When mistreated by someone with a wicked disposition, believers must not retaliate. Peter echoes what Jesus taught in the Sermon on the Mount:

And again, as with the right attitude (v. 8), Christ is the example (see discussion of 2:21–23 in chapter 15 of this volume).

Turning to the matter of speech, Peter warned his readers not to return insult for insult. The term insult (loidoria) means “an abusive railing against, ” “cursing, ” or “speaking evil of” someone and is the root of the word translated “reviled” in 2:23. To engage in such vengeance is an unacceptable response for believers (Eph. 4:29; Col. 3:8; cf. Prov. 4:24; 19:1; Eccl. 5:6). The apostle Paul sought to have the right verbal response to enemies, “When we are reviled, we bless” (1 Cor. 4:12), and warned other believers not to revile (6:10) or even associate with those who do (5:11). There is one occasion, recorded in Acts 23:1–5, when Paul was guilty of giving a retaliating insult:

Rather than retaliating when treated in a hostile way, believers are to respond by giving a blessing instead. The term translated blessing is the word from which the English word eulogy derives. It means to praise or speak well of others (cf. Luke 1:42). Peter’s admonition suggests several practical applications.

First, believers can bless people by loving them unconditionally (John 13:34; 15:12; Rom. 12:9–10; Col. 2:2; 3:14; 1 Thess. 4:9; James 2:8; 1 John 3:23; 4:7). Second, they can give a blessing by praying for the salvation of an unbeliever (cf. Matt. 5:44; 1 Tim. 2:1–4) or the sanctification of a fellow believer. Third, believers can bless people by expressing gratitude for them (Rom. 1:8; 1 Cor. 1:4; 2 Cor. 1:11; Phil. 1:3–5; Col. 1:3–6; 2 Thess. 1:3). Finally, and most crucial, believers are to forgive those who persecute them (4:8; Mark 11:25; Luke 17:4; Col. 3:13; cf. Gen. 50:20–21; 2 Sam. 18:5; Prov. 19:11). Jesus perfectly illustrated the motive for such forgiveness in the parable of Matthew 18:21–35,

It is unthinkable for believers to live by the kind of blatant double standard that the unforgiving servant in the parable displayed. Peter makes that clear by stating that believers have been called for the very purpose that they might inherit (freely receive) a blessing (a gift). The apostle’s point is that believers have received the divine, unmerited, and eternal blessing of complete forgiveness of an unpayable debt to a holy God and heavenly life forever with Him (Matt. 1:21; John 10:28; Rom. 5:8–9; 6:23; Gal. 1:4; Eph. 1:7; Col. 1:14; 2:13–14; 1 Thess. 5:9; 1 John 4:9–10), rather than His deserved wrath and vengeance for sin. A believer’s freely granting forgiveness to someone who has offended him should be an easy consequence, since both that believer and the offense are so small compared to God’s greatness and how He has been offended.

HAVING THE RIGHT STANDARD

For, “The one who desires life, to love and see good days, must keep his tongue from evil and his lips from speaking deceit. He must turn away from evil and do good; he must seek peace and pursue it. (3:10–11)

Robertson McQuilkin wrote the following about a crucial presupposition and conviction all believers must have concerning the nature and use of Scripture:

Just as Christ and the apostles lived and ministered by the ultimate standard of Holy Scripture, so also must believers who would enjoy God’s gift of life (Prov. 6:23; Matt. 4:4; Rom. 15:4; 2 Tim. 3:16; Heb. 4:12). Peter illustrates that principle here by quoting from a psalm to defend what he just taught.

The word for at the beginning of verse 10 connects verses 8 and 9 to Peter’s quotes from Psalm 34:12–14, supporting his exhortation that believers must have a right response to hostility. A Christian—described here as the one who desires life, to love and see good days—must refrain from speaking anything that comes from the underlying evil of an immoral disposition.

The tongue is often unruly and prone to sin: “And the tongue is a fire, the very world of iniquity; the tongue is set among our members as that which defiles the entire body, and sets on fire the course of our life, and is set on fire by hell” (James 3:6; cf. 1:26; 3:9–10; Ps. 12:3; Prov. 12:18; 15:2, 4).

In addition to refraining from verbal retaliation, believers must stop their lips from speaking deceit. They must be absolutely committed to the truth (Ps. 51:6; Prov. 3:3; 23:23; 1 Cor. 13:6; Phil. 4:8; cf. Josh. 24:14; 1 Sam. 12:24) and opposed to all lying, deception, and hypocrisy (Ex. 20:16; Prov. 6:16–19; 10:18; 12:17, 19, 22; Zech. 8:16; Eph. 4:25; Col. 3:9). These matters of speech are controlled, not at the mouth, but on the inside—as Jesus said in Matthew 12:34, “For the mouth speaks out of that which fills the heart.”

Verse 11, drawn from Psalm 34:14, contains four straightforward imperative commands. First, believers are to turn away from evil (cf. Prov. 3:7; 16:6, 17; Isa. 1:16–17; 1 Thess. 5:22). The verb turn away (ekklinatō) connotes an intensely strong rejection of what is sinful—in this context, sinful treatment of others, even those who persecute the saints (cf. Matt. 5:44; Rom. 12:14).

Second, Peter commanded his readers to do good, what is excellent in quality, what expresses deep-down virtue. That contrasts sharply with the contemporary notion of the good life as “doing one’s own thing, ” whatever feels good (illicit sex, drugs, alcohol, excessive and mindless entertainment) at the expense of obeying God’s will. (An examination of several words in the earlier phrase the one who desires life, to love and see good days further sharpens the contrast between a worldly view of the good life and a biblical view. Life [zōēn, rather than bios] connotes all the experience and richness of living to the fullest, not merely living as opposed to dying. Love [agapan] is from the strongest word for that emotion and denotes a strong-willed affection or desire [e.g., Matt. 22:37–39; John 13:34–35; 14:15, 23; 21:15–17; Rom. 5:8; 8:35, 39; 1 Cor. 13:1–4, 8, 13; Eph. 2:4; 5:25; 1 John 3:1, 16]

The third and fourth imperatives appear together in the command for believers to seek peace and pursue it. The verbs translated seek and pursue both convey an intensity and aggressiveness of action. (Implicit in the phrase is the analogy of the hunter vigorously tracking down his prey.) Peace (eirēnēn) denotes a constant condition of tranquility that produces permanent joy and happiness (cf. Luke 2:14; 8:48; 19:38; John 14:27; 16:33; Rom. 5:1; 8:6; 15:13; Gal. 5:22; Phil. 4:7; Col. 3:15; 2 Thess. 3:16). Christians are to seek peace and hunt for it aggressively, even peace with their persecutors and others who do not know Christ (cf. Rom. 12:18; 14:19; 1 Thess. 5:13; 2 Thess. 3:16). They are to be known in the world as peacemakers, those who strive for harmony with others as much as possible without compromising the truth (cf. Matt. 5:9; Rom. 12:18; 14:17, 19; 2 Cor. 13:11; 2 Tim. 2:22; James 3:17).

HAVING THE RIGHT INCENTIVE

For the eyes of the Lord are toward the righteous, and His ears attend to their prayer, but the face of the Lord is against those who do evil.” (3:12)

Peter’s quote here of Psalm 34:15–16 vividly fixes the reality that ought to motivate believers to live lives pleasing to God. The psalmist’s words describe a sovereign, ruling God (Pss. 90:2; 102:25–27; Dan. 4:35; Eph. 3:11) who sees all (Job 28:24; Prov. 5:21), knows all (Ps. 147:5; Rom. 11:33), holds people accountable for their behavior (Gen. 2:16–17; Rom. 1:20), and threatens punishment for disobedience (Ezek. 18:4; Rom. 6:23). But for Peter, the primary issue here is not judgment but God’s gracious care for His people.

The eyes of the Lord is a common Old Testament phrase that relates to God’s special, caring watchfulness over His people (Prov. 5:21; Zech. 4:10). Sometimes the phrase indicates God’s judgmental watchfulness (Amos 9:8; cf. Prov. 15:3), but here the emphasis is on His omniscient awareness of every detail of believers’ lives (cf. Ps. 139:1–6).

God is also looking toward the righteous so that He can attend to their prayer. The word translated prayer (deēsin) means “entreaty, ” “petition, ” or “supplication, ” and relates to believers’ crying out for God to meet their needs (Ps. 5:2; Matt. 7:7; Phil. 4:6; 1 John 5:14–15). God is always fully aware of everything in the lives of His children. It ought to be a great incentive for believers to live as Peter has outlined, knowing that they can have confidence that the Lord is always watching and waiting, ready to hear and answer their prayers (4:7; Pss. 50:15; 65:2; 138:3; Rom. 8:26; Heb. 4:16).

On the other hand, the face of the Lord is against those who do evil. In contrast to the eyes of the Lord, which refers to watchfulness, the Old Testament concept face of the Lord refers to judgment (cf. Gen. 19:13; Lam. 4:16). His eyes represent His all-seeing omniscience, whereas His face in this context represents the manifestation of His anger and displeasure (cf. Ps. 76:6–8). God’s wrath is against those who do evil and those who disobey His Word (cf. Rev. 6:16).

Christians, whether today or in Peter’s time, have always had to contend with a hostile world. But they can live humbly, respond to persecution in a Christlike manner, and adhere to God’s standard of authority because they have the promise that even in the midst of trying circumstances God is watching over them, protecting them, and ready to extend His blessings.