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1Pe_3:13 serves further to emphasize the exhortation to well-doing, and at the same time introduces the following paragraph, in which Peter calls upon the Christians to suffer persecutions patiently.
καί ] unites what follows with what precedes. A new reason, the truth of which is attested by the thought contained in 1Pe_3:12, is added in 1Pe_3:13 to the argument advanced for the preceding exhortation of 1Pe_3:12. The sense is: Do good, for to the good God is gracious, with the wicked He is angry; and those who do good, for this very reason none can harm.
τίς ὁ κακώσων ὑμᾶς ] an impressive and passionate question (stronger than a simple negative), in which must be noted the form ὁ κακώσων , sc. ἐστί instead of κακώσει , as also the sharp contrast between κακοῦν and the subsequent ἀγαθοῦ . “Do harm,” as a rendering of κακοῦν (Wiesinger, de Wette), is too weak. The word is used for the most part of ill-treatment (Act_7:6; Act_7:19; Act_12:1; Act_18:10), and denotes here, with reference to the preceding κακά , such evil-doing as is really harmful for him who suffers it. It is possible that the apostle had in his mind Isa_50:9, LXX.: ἰδοὺ κύριος κύριος βοηθήσει μοι , τίς κακώσει με . The interrogative form expresses the sure confidence of the apostle, that to those who do good no one either will or can do harm. Steiger’s interpretation is too pointless: “and indeed who then will seek to do you harm, as you imagine, if you really,” etc.;[187] for the reservation must be added that every proverb has this peculiarity, that it is not without exception (Benson), or that the statement in the oratio popularis must not be taken too strictly. The strong and consoling expression of an unshaken faith is thus reduced to a somewhat empty commonplace.[188]
ἐὰν τοῦ ἀγαθοῦ ζηλωταὶ γένησθε ] τοῦ ἀγαθοῦ was taken by some of the older interpreters (Lorin., Aret., etc.) to be the gen. masc., probably on account of the article (as distinguished from the anarthrous ἀγαθόν , 1Pe_3:11). Weiss also thinks that by it Christ perhaps may be understood. Most commentators, however, correctly regard it as the neuter; comp. 1Pe_3:11. The article is put, inasmuch as in this term all the single virtues, formerly mentioned, are included; it stands first by way of emphasis.
ζηλωταί ; comp. 1Co_14:12; Tit_2:14. If the reading μιμηταί be adopted, its connection with the neuter is somewhat singular, still the verb μιμεῖσθαι does occur with names of things; comp. Heb_13:7; 3Jn_1:11.
[187] Gualther’s paraphrase is not less insipid: quis est, scilicet tarn impudens et iniquus, qui vos affligat, si beneficentiae sitis aemulatores? “Wiesinger’s interpretation also is inappropriate: “If ye follow my exhortations, it is to be hoped,” etc.—The words do not hint that “the trials which the readers had endured were not altogether undeserved on their part”(Wiesinger).
[188] Schott’s interpretation, according to which κακοῦν is “to make evil-doers in the judgment of God,” is altogether wide of the mark. Although κακοῦν ,—corresponding to the Hebrew äÄøÀùÑÄéòÇ ,—as applied to a judge, may mean: “to condemn,” or properly: “to declare a person a κακός ,” it does not follow therefrom that it may also have the meaning of “causing God to declare a person a κακός .”