Verse
Context
Turning from Evil
7Husbands, in the same way, treat your wives with consideration as a delicate vessel, and with honor as fellow heirs of the gracious gift of life, so that your prayers will not be hindered.8Finally, all of you, be like-minded and sympathetic, love as brothers, be tenderhearted and humble.9Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.
Sermons
Carter Conlon
Denny Kenaston
David Wilkerson
Art Katz
Richard Wurmbrand
Erlo StegenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note). Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens. Love as brethren - Φιλαδελφοι· Be lovers of the brethren. Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted. Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.
Jamieson-Fausset-Brown Bible Commentary
General summary of relative duty, after having detailed particular duties from Pe1 2:18. of one mind--as to the faith. having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others. love as brethren--Greek, "loving the brethren." pitiful--towards the afflicted. courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
John Gill Bible Commentary
Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ: having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body: love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren: be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities: be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:8-12 Finally: This is the last in a series of exhortations to different groups (2:13–3:12). Here, all believers must respond to others—believers (3:8) and unbelievers (3:9-12)—with love.
Turning from Evil
7Husbands, in the same way, treat your wives with consideration as a delicate vessel, and with honor as fellow heirs of the gracious gift of life, so that your prayers will not be hindered.8Finally, all of you, be like-minded and sympathetic, love as brothers, be tenderhearted and humble.9Do not repay evil with evil or insult with insult, but with blessing, because to this you were called so that you may inherit a blessing.
- Scripture
- Sermons
- Commentary
(1 Peter - Part 26): Be Ye All of One Mind
By A.W. Tozer17K36:31One Mind1PE 3:8In this sermon, the speaker begins by sharing a story about President Abraham Lincoln and his efforts to save young soldiers from being executed during the Civil War. The speaker then transitions to discussing the uniqueness and diversity found in nature, such as the stars in the sky, the leaves on trees, and the waves in the ocean. The speaker emphasizes that God allows for this diversity and freedom of choice. The sermon concludes with a call for unity and internal oneness among believers, highlighting the importance of unanimous consent in partaking in the Lord's Supper.
Don't Lose Heart in Your Time of Testing
By Carter Conlon3.8K1:00:29Time Of TestingPSA 22:2ROM 8:281PE 1:31PE 3:81PE 4:4In this sermon, the speaker addresses the theme of despair and how it can push at the door of one's heart. He uses the story of Joseph from the Bible to illustrate this point. Joseph, despite being chosen by God and having a promising future, found himself in a dungeon filled with overwhelming despair. The speaker encourages the audience to learn from Joseph's example and respond to evil speech with good speech, emphasizing the power of Christ in returning good for evil. The sermon concludes with an invitation for those who feel touched by God's presence to come forward and accept Jesus as their savior.
Others
By Denny Kenaston3.5K59:55Loving OthersROM 12:10ROM 15:7GAL 5:13EPH 4:2EPH 5:21COL 3:161TH 5:11HEB 10:24JAS 5:161PE 3:81PE 4:91JN 1:71JN 3:161JN 3:181JN 3:23In this sermon, the speaker reflects on his experience of preaching to children on a bus route and how it changed his life. He emphasizes the importance of using simple illustrations to hold the attention of young listeners and share the message of Jesus. The speaker also mentions the impact of sending young people on missions trips, hoping they will become addicted to serving others and make it a guiding principle in their lives. The sermon concludes with a reflection on the profound words spoken by Jesus on the cross, specifically his plea for forgiveness for those who crucified him.
The Wonderful Love of Jesus
By David Wilkerson3.2K54:06MAT 6:33LUK 6:352TI 4:22TI 4:52TI 4:181PE 3:8REV 3:16REV 3:18In this sermon, the speaker shares about his recent encounter with two young men, Nicky Cruz and Sonny Argonzoni, who have powerful testimonies of transformation through Christ. The speaker emphasizes the importance of presenting Jesus accurately to the world, as opposed to the distorted view of a vengeful and judgmental God. He highlights the need for believers to be faithful ambassadors of Christ, showing compassion and love to others. The speaker references the story of the prodigal son to illustrate God's mercy and forgiveness towards those who repent and turn to Him.
The Love of God
By Art Katz3.0K49:22Love Of GodGEN 12:3JHN 21:17ACT 2:31PE 1:221PE 2:211PE 3:11PE 3:8In this sermon, the preacher emphasizes the importance of love as the defining characteristic of God and the believers. The sermon explores the idea that Judas' betrayal of Jesus may have stemmed from a disappointed love, as Jesus did not meet his expectations as a deliverer for Israel. The preacher also highlights the need for believers to love unconditionally and extend themselves for others, even at the risk of their own lives. The sermon concludes by emphasizing that love is a powerful force that cannot fail and that God is glorified when believers demonstrate love for one another.
Christian Missions to the Communist World International - Pt2
By Richard Wurmbrand1.0K1:14:50MissionsMAT 12:36MAT 17:2ROM 12:15EPH 4:321TH 5:171PE 3:8REV 22:17In this sermon, the speaker shares his experience of being imprisoned for 14 years in communist jails. He talks about the physical hardships they endured, such as heavy chains and beatings. Despite the persecution, the speaker emphasizes the importance of revolutionizing the world with love instead of hatred. He shares a powerful story of a pastor who faced the choice of denying his faith or facing torture, highlighting the unity and interconnectedness of believers as one body in Jesus Christ. The sermon also acknowledges the generosity of the congregation in supporting the families of Christian martyrs.
United in Love
By Erlo Stegen9751:11:261CO 13:131PE 3:8In this sermon, the preacher emphasizes the importance of unity and love among believers. He encourages the congregation to have compassion for one another and to love each other as brothers and sisters in Christ. The preacher warns against preaching excessively long sermons and advises to speak only what is necessary. He also highlights the significance of imitating the preacher's faith, but not necessarily the length of his sermons. The sermon concludes with a reminder to have a godly, pure love for one another, rather than a sinful or defiled love.
Finding Light in Darkness
By Carter Conlon76046:291PE 3:8This sermon emphasizes the importance of finding light in darkness, both spiritually and in challenging circumstances. It encourages believers to trust in God's promises of strength and light, even in times of persecution and uncertainty. The message highlights the need to seek God's presence, be ready to defend our faith, and live as a testimony of Christ's power and love in a world that may reject us.
On Eagles' Wings Pt 162
By Don Courville34026:08Radio ShowPRO 1:21PRO 12:20MAT 26:38ROM 1:212CO 10:51PE 3:81PE 4:8In this sermon, the preacher emphasizes the importance of the church being a place of fellowship, encouragement, growth, and building up. He highlights the seven things that God hates, including a heart that divides and sows discord among brethren. The preacher emphasizes the need to cast down evil imaginations and bring every thought into obedience to Christ. He also emphasizes the importance of forgiveness and fervent charity among believers, as it covers a multitude of sins. The preacher encourages listeners to seek reconciliation and unity in their church, as strife and pride hinder growth and grieve the Holy Spirit. Ultimately, the sermon emphasizes the freedom and abundant life found in Christ and the importance of having a deep fellowship with Him.
Love Exceeds All
By Basilea Schlink4129:29God's LoveHumility in LoveMAT 5:44JHN 15:13ROM 13:101CO 13:4GAL 5:22EPH 4:2COL 3:141PE 3:81JN 3:161JN 4:8Basilea Schlink emphasizes the boundless love of God in her sermon 'Love Exceeds All', illustrating how this divine love is a source of refreshment and healing for our dry hearts. She encourages believers to recognize their own lack of love and to seek God's love, which flows freely to those who are empty and in need. Schlink highlights the humility and selflessness of Jesus' love, urging us to embody these qualities in our interactions with others, even those who may be difficult to love. The sermon calls for a commitment to love that transcends personal desires and seeks the well-being of others, ultimately reflecting the kingdom of God. It concludes with a reminder that true love requires sacrifice and a willingness to surrender oneself to God’s transformative power.
A Desperate Plea for Unity
By Shane Idleman1348:38Unity in the ChurchOvercoming DivisionPRO 6:16MAT 5:9JHN 17:21ROM 12:101CO 1:10GAL 5:15EPH 4:3PHP 2:2COL 3:141PE 3:8Shane Idleman passionately addresses the urgent need for unity within the church, drawing from the teachings of 1 Corinthians. He emphasizes that believers, while called to be saints, often struggle with sin and disunity, which can hinder the work of God. Idleman warns against the divisive nature of arguments and debates over non-essential issues, urging the congregation to focus on the essentials of faith and to fight for unity. He highlights that true unity is not about uniformity in opinion but about being united in purpose and love for Christ. The sermon concludes with a call to examine our hearts and attitudes, especially regarding how we treat one another within the body of Christ.
Christian Charity (Or the Duty of Charity to the Poor, Explained and Enforced)
By Jonathan Edwards2LEV 25:35DEU 15:7LUK 10:29GAL 6:21PE 3:8Jonathan Edwards preaches about the duty of charity to the poor, emphasizing the importance of giving bountifully and willingly to those in need, regardless of their circumstances or behavior. He highlights that God commands us to love and treat one another as brethren, showing compassion and kindness even to those who may not deserve it. Edwards stresses that true Christian charity involves bearing one another's burdens, sympathizing with others in their difficulties, and being ready to help and relieve them, following the example of the Good Samaritan. He addresses objections to charity, such as concerns about the right spirit in giving, making a righteousness of it, lack of immediate rewards, and reluctance to help those perceived as undeserving, providing biblical explanations and encouragements to continue in well-doing.
Edwards' Resolutions
By Jonathan Edwards2PSA 86:111CO 10:312CO 13:5PHP 4:81PE 3:8Jonathan Edwards, in his Resolutions, expresses a deep commitment to living a life fully dedicated to God's glory and the betterment of mankind. He resolves to constantly seek new ways to serve God and others, to repent immediately when he falls short of his resolutions, and to live with utmost diligence and self-examination. Edwards emphasizes the importance of maintaining a pure heart, seeking continuous growth in faith and knowledge of God's Word, and living in a way that reflects the highest Christian virtues and principles.
And Saul Hearkened Unto the Voice of Jonathan.
By F.B. Meyer1ReconciliationAdvocacy1SA 19:6PRO 17:17MAT 5:44LUK 6:31ROM 12:10GAL 6:2EPH 4:32COL 3:13JAS 1:191PE 3:8F.B. Meyer emphasizes the noble act of Jonathan in advocating for David despite the potential fallout with his father, Saul. Jonathan's willingness to stand up for his friend illustrates the importance of reconciliation and understanding in relationships, especially when jealousy and misrepresentation cloud judgment. Meyer encourages us to take up the cause of those who are misunderstood, even at the risk of our own reputation, and to allow the Spirit to guide our hearts towards compassion and advocacy. He calls on believers to emulate Christ by interceding for others and fostering a spirit of love and understanding.
Luke 17:1-4. Christ Teaches the Forgiveness of Injuries.
By Favell Lee Mortimer1MAT 18:6MRK 11:25ROM 14:13EPH 4:32COL 3:131PE 3:8Favell Lee Mortimer emphasizes Jesus' important teachings to His disciples, warning against causing stumbling blocks for weaker believers and harboring an unforgiving spirit. Believers are urged to be considerate and refrain from actions that may lead others astray, showing grace and forgiveness as Jesus has shown to us. The duty to protect and uplift fellow believers is highlighted, stressing the need for mutual concessions and forgiveness in resolving conflicts within the family of God.
A Bouquet of Christian Graces
By John Hames1GAL 5:22EPH 4:22COL 3:1COL 3:141PE 3:8John Hames preaches on the importance of adorning our lives with Christian graces as outlined in Colossians 3:1-13. He emphasizes the need for believers to not only be saved and sanctified but to allow God to refine them to be attractive and beautiful in His sight. Hames contrasts natural human religion with true Christianity, highlighting how the resurrection of Jesus imparts a supernatural life that enables believers to live by His mighty power. He delves into the process of putting off the 'old man' with his sinful deeds and putting on the 'new man,' reflecting the image of Christ through virtues like mercy, kindness, humbleness, meekness, long-suffering, forbearance, and forgiveness.
My Clothes Got in the Way!
By David Wilkerson1MercyCompassionPRO 21:21MIC 6:8MAT 5:7LUK 6:36ROM 15:1GAL 6:1EPH 4:32COL 3:12JAS 3:171PE 3:8David Wilkerson shares a transformative experience from his early evangelistic days, where he confronted a group of young Christian hippies about their appearance, only to be told that his attire obstructed their view of Jesus. This encounter taught him that while purity and sanctification are important, they must be accompanied by mercy, grace, and kindness. He reflects on the misconception that merely abstaining from sin is sufficient, emphasizing that true Christian living involves embodying the qualities of gentleness and compassion as outlined in James 3:17. Wilkerson's lesson serves as a reminder to prioritize love and understanding over judgment.
The Qualities of Disciples
By Paul Bramsen1LUK 6:36ROM 12:9JAS 1:271PE 3:8Paul Bramsen emphasizes the importance of qualities admired in people according to the Qur'an, highlighting compassion and mercy as the two special qualities extolled in both the Qur'an and the Bible. These qualities are described by Jesus' disciples as living in harmony, being sympathetic, loving sincerely, showing humility, and practicing hospitality. The preacher challenges Christians to embody compassion and mercy, reflecting the character of God and pleasing Him by caring for the needs of others.
Unity of the Spirit
By Smith Wigglesworth0Spiritual EdificationUnity in the ChurchPSA 133:1JHN 17:21ROM 12:41CO 12:122CO 13:11GAL 5:22EPH 4:3PHP 2:2COL 3:141PE 3:8Smith Wigglesworth emphasizes the vital importance of maintaining the unity of the Spirit within the church, urging believers to guard against division and discord that can harm the body of Christ. He warns that any prophecy or teaching that brings trouble should be judged by the Word and denounced if it disrupts the assembly. The preacher highlights that true prophecy is characterized by hope, compassion, and edification, and calls for prayer to eliminate anything that threatens unity. He reminds the congregation that there is one body in Christ, and that schism contradicts the essence of the church. Ultimately, Wigglesworth encourages believers to be faithful to the church, fostering a spirit of intercession to unlock God's blessings.
An Account of the Several Annual Conferences, and of the General Conference of 1792
By Nathan Bangs0PRO 16:31CO 1:101CO 14:331CO 14:40EPH 4:31TI 4:161TI 6:112TI 4:21PE 3:81PE 5:2Nathan Bangs preaches about the early struggles and triumphs of Methodism in America, highlighting the dedication of Bishop Asbury in traveling extensively to preach and extend the work of God, facing hardships and dangers along the way. As Methodism spread to newly settled territories like Tennessee, the preachers encountered challenges, including threats from Indians and harsh living conditions. The General Conference of 1792 was convened in Baltimore to address the need for unity and central authority in the Methodist Church, leading to the establishment of rules and regulations to govern the conduct of bishops, preachers, and members. The conference also witnessed the secession of James O'Kelly, who formed a separate party known as the 'Republican Methodists,' causing division and confusion but ultimately fading into obscurity.
Sympathy
By D.L. Moody0CompassionSympathyMAT 5:7MAT 25:40LUK 6:36ROM 12:15GAL 6:2EPH 4:32COL 3:12JAS 1:271PE 3:81JN 3:17D.L. Moody shares a poignant lesson on sympathy, recounting his experiences with the deaths of children in Chicago. He reflects on a particular incident involving a grieving mother and her drowned daughter, which stirred his heart and prompted him to take action. Moody emphasizes the importance of putting ourselves in others' shoes to cultivate compassion and sympathy, arguing that Christians should focus more on kind deeds rather than just preaching. He encourages believers to pray for a heart full of compassion to effectively reach those in need. Ultimately, he asserts that the gospel is about actions and kindness rather than mere words.
Letters on Revival--No. 19.*
By Charles Finney0Overcoming SectarianismUnity in the ChurchJHN 17:21ROM 12:101CO 1:10GAL 5:15EPH 4:3PHP 2:2COL 3:14JAS 3:161PE 3:81JN 4:20Charles Finney addresses the detrimental effects of growing sectarianism within the church, emphasizing that this division hinders the spirit of revival. He warns that ministers and Christians often fail to recognize their own sectarian attitudes, which lead to strife and prejudice rather than unity and love. Finney argues that true revival cannot flourish amidst such discord and urges the church to prioritize brotherly love and the conversion of souls over sectarian disputes. He calls for a self-examination among ministers and believers to ensure they are not contributing to this decline in spiritual fervor. Ultimately, he stresses the need for open-mindedness and a commitment to truth to restore the church's power and communion with God.
Peace Restored to the Church
By Clement of Rome0ROM 15:51CO 1:10PHP 2:3COL 3:141PE 3:8Clement of Rome emphasizes the importance of noble-mindedness, compassion, and love within the Christian community, urging individuals to prioritize peace and unity over personal preferences or disagreements. He encourages those who are willing to sacrifice their own desires for the greater good of the church to receive great glory in the Lord and be welcomed everywhere. Clement reminds believers that living a godly life, characterized by selflessness and unity, aligns with God's will and brings eternal blessings.
Attending to God's Words and Doctrine
By Clement of Rome0ACT 20:35GAL 6:2PHP 2:3COL 3:121PE 3:8Clement of Rome preaches about the early Christians' humility, obedience, generosity, and deep desire to do good. They were content with God's provision, filled with His doctrine, and focused on His sufferings. They experienced profound peace, were filled with the Holy Spirit, and earnestly sought God's mercy for any transgressions. They were united in prayer for the salvation of all, sincere, forgiving, and abhorred division. Their lives were marked by kindness, virtue, and reverence for God's commandments.
Practice of Brotherly Love
By Clement of Rome0PSA 118:19PRO 11:30PHP 2:31PE 3:8Clement of Rome urges believers to swiftly end discord and return to practicing brotherly love by humbly seeking reconciliation with the Lord through tears. He emphasizes that righteousness is the gateway to life, quoting 'Open to me the gates of righteousness.' The gate of righteousness in Christ leads to blessedness for those who walk in holiness and righteousness, conducting themselves without disorder. Clement stresses the importance of faithfulness, knowledge, wisdom, and purity, highlighting the need for humility and a focus on the common good rather than personal gain.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Be ye all of one mind - Unity, both in the family and in the Church, being essentially necessary to peace and salvation. See on Rom 12:16 (note); Rom 15:5 (note). Having compassion - Συμπαθεις· Being sympathetic; feeling for each other; bearing each other's burdens. Love as brethren - Φιλαδελφοι· Be lovers of the brethren. Pitiful - Ευσπλαγχνοι· Tender-hearted; let your bowels yearn over the distressed and afflicted. Courteous - Φιλοφρονες· Be friendly-minded; acquire and cultivate a friendly disposition. But instead of this word, ταπεινοφρονες, be humble-minded, is the reading of ABC, more than twenty others, with the Syriac, Arabic of Erpen, Coptic, Armenian, Slavonic, and some of the fathers. This is probably the true reading, and Griesbach has admitted it into the text.
Jamieson-Fausset-Brown Bible Commentary
General summary of relative duty, after having detailed particular duties from Pe1 2:18. of one mind--as to the faith. having compassion one of another--Greek, "sympathizing" in the joy and sorrow of others. love as brethren--Greek, "loving the brethren." pitiful--towards the afflicted. courteous--genuine Christian politeness; not the tinsel of the world's politeness; stamped with unfeigned love on one side, and humility on the other. But the oldest manuscripts read, "humble-minded." It is slightly different from "humble," in that it marks a conscious effort to be truly humble.
John Gill Bible Commentary
Finally, be ye all of one mind,.... Not that the apostle was about to conclude his epistle; but having finished his exhortations respecting the obedience of subjects to magistrates, and of servants to their masters, and the duties incumbent on husbands and wives, he proceeds to sum up what he had further to say, in general rules; which regarded all sorts of Christians, magistrates and subjects, masters and servants, husbands and wives, parents and children, old and young, rich and poor, of whatsoever state, age, sex, or condition; and so the Arabic version renders it, "the sum of the commandment is"; and the Ethiopic version, "the sum of all is this"; namely, what follows; "be ye all of one mind"; whatever difference there might be in their natural and civil relation and character; and which is to be understood not of the sameness of affection to one another, or of an humble and condescending spirit, disposition, and carriage to each other, for these are expressed in some following exhortations; but of sameness of judgment with respect to the doctrines and ordinances of the Gospel, in which saints should be perfectly joined together in the same mind, and in the same judgment; for as the church is but one body, of which Christ is the head, there should be but one mind in it; even as there is but one Spirit of God, who convinces, enlightens, and leads into truth; and but one heart and way, given to fear the Lord; and there is but one hope of our calling, or to which we are called; and one way to it, and therefore ought to agree in everything respecting the way, the truth, and the life; though in things which do not, should bear with one another; and there is but one Lord, who gives the same laws and ordinances to one as to another, and which are to be kept alike by all; and there is but one faith, one doctrine of faith, which is uniform and all of a piece, and but one rule and standard of faith, the sacred Scriptures, and but one baptism, to be administered in the same way, and upon the same sort of subjects, and in the same name of the Father, Son, and Spirit; and but one God and Father of all; all belong to the same family, and therefore should preserve a unity of spirit and mind, and speak the same things; which is necessary to carry on the worship of God, honourably and regularly, to the glorifying of him, and for the peace, comfort, and safety of the churches of Christ: having compassion one of another; or sympathizing with each other, both in prosperity and adversity, whether in temporal or spiritual things; rejoicing with them that rejoice in Christ, make their boast of him, and have communion with him, and who are also blessed with health of body, and a competency of the good things of this life; and weeping with them that weep for the loss of goods, relations, &c. and being in bonds and afflictions; or because of sin, the absence of Christ, and the temptations of Satan; and being concerned also for such who are fallen into immorality, or error, and heresy; endeavouring to restore them out of the one or the other, in a spirit of meekness and tenderness: to all which they should be engaged by the example of Christ, the sympathizing high priest; by the consideration of the divine compassion to them, both in a providential way, and in a way of grace; and on account of their union and relation to each other, as members of the same body: love as brethren; not in a natural and civil, but in a spiritual relation, being children of God, and brethren of Christ, and in a Gospel church state; and whose love to each other ought to be universal, fervent, without dissimulation, and as Christ has loved them; and which should show itself in praying for each other, in bearing one another's burdens, in forgiving each other, in admonishing in love, and building up one another on their most holy faith, and communicating to each other both in temporals and spirituals: and of a very excellent nature is it; it is the bond of perfectness, and evidence of regeneration; the glory and ornament of a profession, and without which it is nothing; and what renders the communion of the saints with each other pleasant and profitable, comfortable to themselves, and honourable in the eyes of others; and to which they should be induced from the consideration of the love of God and Christ unto them, and from their relation to each other, as brethren: be pitiful; to those that are in distress; put on bowels of mercy, and relieve and succour them, distributing cheerfully to their necessities: be courteous; gentle and affable, carrying it friendly to one another, seeking those things which may be most agreeable to each other, shunning all moroseness, stiffness, and incivility. The Vulgate Latin version renders it by two words, "modest, humble": not proud, haughty, and overbearing, but condescending to each other, and to men of low estates; and so the Syriac version renders it, "kind and meek".
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:8-12 Finally: This is the last in a series of exhortations to different groups (2:13–3:12). Here, all believers must respond to others—believers (3:8) and unbelievers (3:9-12)—with love.