1 Peter 3:12

Contextual Overview

⁸ So all of you should live together in peace. Try to understand each other. Love each other like brothers and sisters. Be kind and humble. ⁸ Finally, all of you, have unity of spirit, sympathy, love of the brethren, a tender heart and a humble mind. ⁸ In coclusion be ye all of one mynde one suffre with another love as brethren be petifull be courteous ⁸ Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, ⁸ To sum up, all of you be harmonious, sympathetic, loving, compassionate, and humble; ⁸ Finally, all of you should be in agreement, understanding each other, loving each other as family, being kind and humble. ⁸ Finally, [be] you all likeminded, compassionate, loving as brothers, tenderhearted, humbleminded: ⁸ Finally, [be ye] all of one mind, having compassion one of another; love as brethren, [be] pitiful, [be] courteous: ⁸ Finally, be all like-minded, compassionate, loving as brothers, tenderhearted, courteous, ⁸ Finally, Be ye all of one mind, sympathizing with each other, love as brethren, be pitiful, be courteous:

Bible Verse Review
  from Treasury of Scripure Knowledge

the eyes: Deuteronomy 11:12, 2 Chronicles 16:9, Psalms 11:4, Proverbs 15:3, Zechariah 4:10

his ears: 2 Chronicles 7:15, Psalms 65:2, Proverbs 15:8, Proverbs 15:29, John 9:31, James 5:16

but: Leviticus 17:10, Leviticus 20:3, Leviticus 20:6, Leviticus 26:17, Psalms 80:16, Jeremiah 21:10, Ezekiel 15:7

against: Gr. upon

Reciprocal: 2 Chronicles 14:7 - we have sought Ezra 5:5 - But the eye Ezra 8:22 - The hand Job 36:7 - General Psalms 5:1 - Give Psalms 10:17 - cause Psalms 11:7 - his Psalms 33:18 - the eye Psalms 34:15 - The Psalms 55:1 - Give Isaiah 37:17 - Incline Jeremiah 23:30 - General Jeremiah 24:6 - For I will Jeremiah 39:12 - look well to him Ezekiel 13:8 - behold Ezekiel 34:10 - I am

Cross-References

Genesis 2:18
Then the Lord God said, "It is not good that the man should be alone; I will make him a helper fit for him."

Genesis 2:18
And Yahweh God said, It is not good that the man should be alone; I will make a matching helper for him.

Genesis 2:18
Then the Lord God said, "It is not good for the man to be alone. I will make a helper who is right for him."

Genesis 2:18
The Lord God said, "It is not good for the man to be alone. I will make a companion for him who corresponds to him."

Genesis 2:18
And the LORD God said, [It is] not good that the man should be alone: I will make him a help meet for him.

Genesis 2:18
Yahweh God said, "It is not good that the man should be alone; I will make him a helper suitable for him."

Genesis 2:18
Now the LORD God said, "It is not good (beneficial) for the man to be alone; I will make him a helper [one who balances him—a counterpart who is] suitable and complementary for him."

Genesis 2:18
And the Lord God seide, It is not good that a man be aloone, make we to hym an help lijk to hym silf.

Genesis 2:18
And Jehovah God saith, `Not good for the man to be alone, I do make to him an helper -- as his counterpart.'

Genesis 2:18
The LORD God also said, "It is not good for the man to be alone. I will make for him a suitable helper."

Gill's Notes on the Bible

For the eyes of the Lord are over the righteous,.... Who are so not merely in the sight of men, but of God; nor in their own account, and by their own works, but in the esteem of God, through the imputation of the righteousness of his Son unto them: and because he loves this righteousness, and is well pleased with it, seeing by it his law is magnified and made honourable, therefore his countenance beholds with pleasure and delight those righteous ones who are clothed with it; his eyes of omniscience, love, care, and protection, are always upon them, watching over them, delighting in them, running to and fro in the earth on behalf of them; he sees every injury done them, and in his own time and way will do them justice; which is a reason why they should not take vengeance themselves, but leave it with him, whose it is:

and his ears are open to their prayers; or "prayer"; in the Hebrew text, "to their cry"; he is a God hearing prayer, and his righteous ones have his ear; he hears them while they are speaking, and will sooner or later answer, and avenge his elect, who cry unto him day and night; for as he has an ear to hear their cries, which is not heavy, he has an arm to save them, which is not shortened; and this is another reason why they should behave as before directed, and which is still strengthened by what follows;

but the face of the Lord is against them that do evil; it is added in the psalm, "to cut off the remembrance of them from the earth": by "the face of the Lord" is meant, as the Jewish writers y interpret it, the anger of the Lord; it intends, not his kind, pleasant, and loving countenance, but his angry one with the former he beholds the upright, and with it he looks upon his righteous ones; but the latter is upon and against the wicked, and is dreadful and intolerable, and the consequence of it is everlasting destruction from the presence of the Lord, and from the glory of his power.

y Jarchi & Menachem apud ib. & Aben Ezra in loc.

Barnes' Notes on the Bible

For the eyes of the Lord are over the righteous - That is, he is their Protector. His eyes are indeed on all people, but the language here is that which describes continual guardianship and care.

And his ears are open unto their prayers - He hears their prayers. As he is a hearer of prayer, they are at liberty to go to him at all times, and to pour out their desires before him. This passage is taken from Psalms 34:15, and it is designed to show the reason why a life of piety will contribute to length of days.

But the face of the Lord is against them that do evil - Margin, upon. The sense of the passage, however, is against. The Lord sets his face against them: an expression denoting disapprobation, and a determination to punish them. His face is not mild and benignant toward them, as it is toward the righteous. The general sentiment in these verses 1 Peter 3:10-12 is, that while length of days is desirable, it is to be secured by virtue and religion, or that virtue and religion will contribute to it. This is not to be understood as affirming that all who are righteous will enjoy long life, for we know that the righteous are often cut down in the midst of their way; and that in fire, and flood, and war, and the pestilence, the righteous and the wicked often perish together. But still there is a sense in which it is true that a life of virtue and religion will contribute to length of days, and that the law is so general as to be a basis of calculation in reference to the future:

I. Religion and virtue contribute to those things which are favorable to length of days, which are conducive to health and to a vigorous constitution. Among those things are the following:

(a)A calm, peaceful, and contented mind - avoiding the wear and tear of the raging passions of lusts, avarice, and ambition;

(b)Temperance in eating and drinking - always favorable to length of days;

(c)Industry - one of the essential means, as a general rule, of promoting long life;

(d)Prudence and economy - avoiding the extravagancies by which many shorten their days; and,

(e)A conscientious and careful regard of life itself.

Religion makes men feel that life is a blessing, and that it should not be thrown away. Just in proportion as a man is under the influence of religion, does he regard life as of importance, and does he become careful in preserving it. Strange and paradoxical as it may seem, the lack of religion often makes people reckless of life, and ready to throw it away for any trifling cause. Religion shows a man what great issues depend on life, and makes him, therefore, desirous of living to secure his own salvation and the salvation of all others.

II. Multitudes lose their lives who would have preserved them if they had been under the influence of religion. To see this, we have only to reflect:

(a)On the millions who are cut off in war as the result of ambition, and the want of religion;

(b)On the countless hosts cut down in middle life, or in youth, by intemperance, who would have been saved by religion;

(c)On the numbers who are the victims of raging passions, and who are cut off by the diseases which gluttony and licentiousness engender;

(d)On the multitude who fall in duels, all of whom would have been saved by religion;

(e)On the numbers who, as the result of disappointment in business or in love, close their own lives, who would have been enabled to bear up under their troubles if they had had religion; and,

(f)On the numbers who are cut off from the earth as the punishment of their crimes, all of whom would have continued to live if they had had true religion.

III. God protects the righteous. He does it by saving them from those vices by which the lives of so many are shortened; and often, we have no reason to doubt, in answer to their prayers, when, but for those prayers, they would have fallen into crimes that would have consigned them to an early grave, or encountered dangers from which they would have had no means of escape. No one can doubt that in fact those who are truly religious are saved from the sins which consign millions to the tomb; nor is there any less reason to doubt that a protecting shield is often thrown before the children of God when in danger. Compare Psalms 91:0.

Clarke's Notes on the Bible

Verse 12. The eyes of the Lord are over the righteous — That is, He is continually under God's notice and his care; God continually watches for him and watches over him, and he is under his constant protection.

And his ears are open unto their prayers — The original is very emphatic: The eyes of the Lord are upon the righteous, and his ears to their prayers. The righteous man ever attracts the Divine notice, and wherever he is, there is the ear of God; for, as every righteous man is a man of prayer, wherever he prays, there is the ear of God, into which the prayer, as soon as formed, enters.

But the face of the Lord — Far from his eye being upon them, or his ear open to their requests, (for prayer they have none,) his face, his approbation, his providence and blessing, are turned away from them; and he only looks upon them to abhor them, and to turn the arm of his justice against them.