Peter concluded this section of instructions concerning respect for others with a discussion of the importance of loving our enemies.
3:8 "To sum up"concludes the section on respect for others (2:13-3:12). This verse deals with attitudes. Again we note that Peter regarded attitudes as foundational to actions (cf. vv. 1, 7).
"Harmonious"implies cooperation when there are individual differences. These differences can have a pleasing rather than an irritating effect. We do not all need to sing exactly the same tune, but our tune should harmonize with those of our brethren. We should be able to work together as the different parts of an athlete's body work together to reach our common goal victoriously.
"Sympathetic"means suffering with another by entering into and sharing the feelings of others rather than by having compassion on another person from a distance. It implies bearing one another's burdens (Gal. 6:2).
"Brotherly"looks at the special love that unites believers (cf. 1:22; 2:17).
"Kind-hearted"means feeling affectionately, compassionately, and deeply for someone else.
The person who is "humble in spirit"is willing to put someone else's interests and needs before his or her own (cf. Phil. 2:3-4). This would apply to God's purposes as well as the needs of other people.
"Christians are to be emotionally involved with each other."132
These five qualities are vital to effective interpersonal relationships. They are also indispensable for maintaining oneness in marriage.
3:9 Like Jesus and Paul, Peter urged his readers not to take revenge. We should return positive good deeds for evil (2:23; cf. Matt. 5:9; Rom. 12:9-18; 1 Cor. 4:12; 1 Thess. 5:15).
"As Christians we can live on one of three levels. We can return evil for good, which is the satanic level. We can return good for good and evil for evil, which is the human level. Or, we can return good for evil, which is the divine level. Jesus is the perfect example of this latter approach (1 Peter 2:21-23)."133
The ground for the Christian's good will to others, even our enemies, is the mercy we receive from God. God blessed us when we were His enemies (Rom. 5:10). Our blessing (Gr. eulogein, lit. to speak well) may be verbal or tangible. Peter's reference to inheriting a blessing reminds us of the inheritance he spoke of earlier and urged us to keep in view (1:4). However, God will give us this part of our inheritance only if we faithfully do His will (cf. Heb. 12:17).
The type of relationship in which we return insult for insult is one that intends to hurt the other person with remarks or actions. This approach springs from an unforgiving and hardened heart attitude. We can insult another person by hiding (the quiet method) or by hurling verbal or physical abuse (the noisy method). An insult can lead another person to clam up or to blow up. Both claming up and blowing up produce bitterness and isolation. The insult for insult response often occurs when two people develop habits of reacting in certain ways in certain similar situations. Therefore it is often helpful to analyze the circumstances that seem to produce this response inevitably.
The blessing for insult response, however, is one in which we react kindly when we suffer ill treatment. It springs from an attitude of forgiveness. It has its focus on God and the promises of His Word. Instead of reacting in anger we respond with forgiveness. The consequences of taking this approach in interpersonal relationships are getting a blessing, having a full life, and walking with God (vv. 9-12).
How does one give a blessing instead of an insult? We refrain from speaking evil, walk away from it, do positive good, and seek to make peace rather than trouble (vv. 10-12). Our attitude is crucial. What kind of relationship will you seek to develop and maintain with your mate? The insult for insult type results in isolation, but the blessing for insult type results in oneness in marriage.134
3:10-12 To strengthen his case Peter again cited an Old Testament passage that supported what he said (Ps. 34:12-16). However the primary purpose for this quotation seems to be more clarification than proof. Evil (v. 10) hurts, and guile misleads. God will judge those who do any kind of evil (v. 12).
This quotation (vv. 10-12) appropriately summarizes all Peter's instructions concerning proper Christian conduct during persecution (2:11-3:12).
