1 Peter 3:8-17
SS Lesson for 03/17/2024
Devotional Scripture: Luke 21:12-19
Peter was one of Jesus’ original 12 disciples (also known as “apostles”; Luke 6:13). Peter (also called Simon or Cephas; John 1:42) was known for being impulsive (examples: Matthew 14:22-28; 16:22; 26:35; Mark 9:5-6; John 18:10). In spite of that fact, or perhaps because of it, he seems to have held a special place among the Twelve. He is named first in all four listings of those Twelve (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16; Acts 1:13). Jesus conferred on him the “the keys of the kingdom of heaven” (Matthew 16:19). After Jesus’ ascension, Peter was a leader of the first-century church (see Acts 1:15-17; 2:14-40; 15:6-29). His ministry focused mainly on Jews (see Galatians 2:8). In that position, he experienced persecution (example: Acts 12:1-4), which informed his outlook regarding suffering and trials.
First Peter 5:13 reveals the likely location of where the letter was written: the city of Rome. That verse says “Babylon,” not “Rome,” but there is widespread agreement that Babylon is a code word for Rome. Historic, literal Babylon had been the great oppressor of the Jews in the sixth century BC (2 Kings 24-25). This served as Peter’s analogy to Rome of the first century AD (compare Revelation 14:8; 16:19; 17:5; etc.), particularly under the evil Emperor Nero (reigned AD 4-68). The letter’s positive attitude toward government (1 Peter 2:13-17) may indicate that Nero’s state-sponsored persecution had not yet reached full intensity (but see 4:12). In any case, Peter was not shy about confronting ruling authorities when necessary (Acts 4:19; 5:29). As one writer notes, 1 Peter is “one of the earliest Christian documents reflecting on the problem of the relation of the Christian to the state.” The letter of 1 Peter is one of two existing letters by that apostle (1 Peter 1:1; 2 Peter 1:1). The recipients of both letters were the various churches found in an area of northeastern Asia Minor, located in modern-day Turkey (1 Peter 1:1; 2 Peter 3:1). The first letter was likely intended to be circulated among the regions, perhaps by way of Silas, an assistant to Peter (1 Peter 5:12). Were the intended recipients primarily of Jewish background, primarily of Gentile background, or a roughly even split? The letter’s dozen or so quotations from the Old Testament could indicate that the intended audience was primarily of Jewish background. A stronger case can be made, however, for seeing the audience as primarily Gentile in background as Peter addressed their former lives of “ignorance” (1:14; compare Paul’s use of this same word in Ephesians 4:17-19 to refer to Gentiles). The occasion for Peter’s letter was primarily a response to the suffering of believers, particularly since more was yet to come (see 1 Peter 1:6-7; etc.). Peter could address whatever suffering his audience had or would experience because he had been “a witness of Christ’s sufferings” (5:1); Peter himself had suffered for that name (Acts 12).
For it is better, if it is the will of God, to suffer for doing good than for doing evil
(Scriptural Text from the New King James Version; cross-references from the NIV)
8 Finally, all of you be of one mind, having compassion for one another; love as brothers, be tenderhearted, be courteous;
9 not returning evil for evil or reviling for reviling, but on the contrary blessing, knowing that you were called to this, that you may inherit a blessing.
10 For "He who would love life and see good days, let him refrain his tongue from evil, and his lips from speaking deceit.
11 Let him turn away from evil and do good; Let him seek peace and pursue it.
12 For the eyes of the Lord are on the righteous, and His ears are open to their prayers; But the face of the Lord is against those who do evil."
34 "A new command I give you: Love one another. As I have loved you, so you must love one another. 35 By this all men will know that you are my disciples, if you love one another."
1 Be imitators of God, therefore, as dearly loved children 2 and live a life of love, just as Christ loved us and gave himself up for us as a fragrant offering and sacrifice to God.
12 May the Lord make your love increase and overflow for each other and for everyone else, just as ours does for you.
9 Now about brotherly love we do not need to write to you, for you yourselves have been taught by God to love each other.
22 Now that you have purified yourselves by obeying the truth so that you have sincere love for your brothers, love one another deeply, from the heart.
8 Above all, love each other deeply, because love covers over a multitude of sins.
18 "'Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the Lord.
29 Do not say, "I'll do to him as he has done to me; I'll pay that man back for what he did."
35 It is mine to avenge; I will repay. In due time their foot will slip; their day of disaster is near and their doom rushes upon them."
1 An oracle concerning Nineveh. The book of the vision of Nahum the Elkoshite. 2 The Lord is a jealous and avenging God; the Lord takes vengeance and is filled with wrath. The Lord takes vengeance on his foes and maintains his wrath against his enemies.
30 For we know him who said, "It is mine to avenge; I will repay," and again, "The Lord will judge his people." 31 It is a dreadful thing to fall into the hands of the living God.
1 Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ, 2 through whom we have gained access by faith into this grace in which we now stand. And we rejoice in the hope of the glory of God.
6 The mind of sinful man is death, but the mind controlled by the Spirit is life and peace;
17 For the kingdom of God is not a matter of eating and drinking, but of righteousness, peace and joy in the Holy Spirit,
33 For God is not a God of disorder but of peace. As in all the congregations of the saints,
14 For he himself is our peace, who has made the two one and has destroyed the barrier, the dividing wall of hostility,
24 He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed.
3 His divine power has given us everything we need for life and godliness through our knowledge of him who called us by his own glory and goodness.
16 Don't you know that when you offer yourselves to someone to obey him as slaves, you are slaves to the one whom you obey — whether you are slaves to sin, which leads to death, or to obedience, which leads to righteousness?
5 But by faith we eagerly await through the Spirit the righteousness for which we hope.
11 But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness.
8 Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing.
13 And who is he who will harm you if you become followers of what is good?
14 But even if you should suffer for righteousness' sake, you are blessed. "And do not be afraid of their threats, nor be troubled."
15 But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear;
16 having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.
17 For it is better, if it is the will of God, to suffer for doing good than for doing evil.
10 Therefore, as we have opportunity, let us do good to all people, especially to those who belong to the family of believers.
9 (for the fruit of the light consists in all goodness, righteousness and truth)
16 And do not forget to do good and to share with others, for with such sacrifices God is pleased.
19 "Why do you call me good?" Jesus answered. "No one is good — except God alone.
14 "Do not let your hearts be troubled. Trust in God; trust also in me.
18 There is no fear in love. But perfect love drives out fear, because fear has to do with punishment. The one who fears is not made perfect in love.
7 For God did not give us a spirit of timidity, but a spirit of power, of love and of self-discipline.
6 For I am already being poured out like a drink offering, and the time has come for my departure. 7 I have fought the good fight, I have finished the race, I have kept the faith. 8 Now there is in store for me the crown of righteousness, which the Lord, the righteous Judge, will award to me on that day — and not only to me, but also to all who have longed for his appearing.
10 Do not be afraid of what you are about to suffer. I tell you, the devil will put some of you in prison to test you, and you will suffer persecution for ten days. Be faithful, even to the point of death, and I will give you the crown of life.
5 Jesus answered, "I tell you the truth, no one can enter the kingdom of God unless he is born of water and the Spirit.
18 He chose to give us birth through the word of truth, that we might be a kind of firstfruits of all he created.
12 Yet to all who received him, to those who believed in his name, he gave the right to become children of God— 13 children born not of natural descent, nor of human decision or a husband's will, but born of God.
3 In reply Jesus declared, "I tell you the truth, no one can see the kingdom of God unless he is born again."
5 Everyone who believes that Jesus is the Christ is born of God, and everyone who loves the father loves his child as well.
19 For it is commendable if a man bears up under the pain of unjust suffering because he is conscious of God. 20 But how is it to your credit if you receive a beating for doing wrong and endure it? But if you suffer for doing good and you endure it, this is commendable before God.
8 We are hard pressed on every side, but not crushed; perplexed, but not in despair; 9 persecuted, but not abandoned; struck down, but not destroyed.
16 Therefore we do not lose heart. Though outwardly we are wasting away, yet inwardly we are being renewed day by day. 17 For our light and momentary troubles are achieving for us an eternal glory that far outweighs them all.
22 Because of the Lord's great love we are not consumed, for his compassions never fail. 23 They are new every morning; great is your faithfulness.
20 Remember the words I spoke to you: 'No servant is greater than his master.' If they persecuted me, they will persecute you also. If they obeyed my teaching, they will obey yours also. 21 They will treat you this way because of my name, for they do not know the One who sent me.
13 And who is there to harm you if you prove zealous for what is good?
Peter puts it in the form of a question because he has already cited the principle in the immediately preceding verses which are quoted from Psalm 34:
10 For, “Let him who means to love life and see good days Refrain his tongue from evil and his lips from speaking guile. 11 And let him turn away from evil and do good; Let him seek peace and pursue it. 12 For the eyes of the Lord are upon the righteous, And His ears attend to their prayer, But the face of the Lord is against those who do evil” (Psalm 34:10-12).
The principle we should live by is this: The one who follows biblical principles will get the most out of life—both this life and the life to come. Or we might say, “Obeying God’s Word spares us much needless suffering.” In the context of this third chapter of Peter’s first epistle, Peter is saying the Christian who seeks to be harmonious, sympathetic, brotherly, kindhearted, humble in spirit, and gracious (not retaliating) will have the most peaceable and rewarding life. We find this principle evident throughout the Scriptures. The Book of Proverbs constantly refers to the blessings which normally result from godliness and wisdom (see 11:2, 9; 13:3, 10; 14:27; 15:1). The Sermon on the Mount (Matthew 5-7) also deals with these same truths.
Living according to the Scriptures keeps us from much unnecessary suffering, but it is no guarantee we will be spared from all suffering. Living by the Scriptures is something like defensive driving: it does not keep one from having an accident, but it may keep us from many accidents. Having established a “good life” as the norm, Peter addresses suffering as a possibility.
14a But even if you should suffer for the sake of righteousness, you are blessed.
Peter wants us to know suffering may come our way even when we are living as God instructs us to live. Indeed, suffering may come our way because we are living godly lives. A number of evangelical Christians fail to grasp this. They sincerely believe that if they follow the divine principles of Scripture, they can be assured of a happy, trouble-free life, a life of “prosperity.”
Job’s friends made this same error. They assumed Job’s prosperity was the result of his piety; when adversity overtook him, they were certain he had done something wrong. The way back to prosperity was to find the sin in Job’s life and be rid of it. This was also the view of the scribes and Pharisees in the days of our Lord who linked material prosperity with spiritual piety. Imagine how shocked they would be to hear the Lord Jesus say,
20b “Blessed are you who are poor … 24a But woe to you who are rich … ” (Luke 6:20b, 24a).
Peter makes it very clear that when one suffers for doing what is right, he is blessed (1 Peter 3:14). The blessings do not stop when the suffering begins. Peter insists that suffering for the sake of godliness is a blessing. This statement will receive further support and clarification in chapter 4 (see verses 1-5, 12-16).
14b And do not fear their intimidation, and do not be troubled, 15 but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence; 16 and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame.
Verses 14b-16 instruct us how we should conduct ourselves in suffering to make our suffering a blessing, both to others and to ourselves.
The first principle: if we are to be blessed in suffering, we must suffer for the sake of righteousness and not for sin.
20 For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer [for it] you patiently endure it, this [finds] favor with God (1 Peter 2:20).
14 But even if you should suffer for the sake of righteousness, you are blessed (1 Peter 3:14a).
17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong (1 Peter 3:17).
The only virtuous suffering is innocent suffering, suffering for the sake of righteousness. If we are to be blessed in suffering, we must suffer for righteousness.
Our second principle: we should make the most of suffering by using the occasion for the proclamation of the gospel.
The last words of verse 14 and the first few words of verse 15 are a reference to Isaiah 8. In these verses, God warns the prophet Isaiah not to buckle under to the opposition he receives in response to the message God gave him to proclaim. Peter uses these words to remind us that we too should not be frightened or intimidated by the opposition we receive from men. We are to faithfully embrace and proclaim the truths of God’s Word.
Collapsing under the pressure of persecution is a very real danger (see Matthew 24:9-10). It would seem as though this were the great danger faced by the Hebrew Christians to whom the Book of Hebrews was addressed (see 10:32-39). When the Old Testament prophets were divinely commissioned, they were instructed to stand firm in the face of opposition and to faithfully proclaim the truth God revealed to them (see Isaiah 6:1-7; 8:1-22; Jeremiah 1:4-19; Ezekiel 2:4-7).
Peter is concerned that when things get tough, we will be tempted to be silent or to take the edge off our witness. Who should understand this better than Peter who, under pressure, denied being associated with His Lord (see Matthew 26:69-75). Now he writes that times of persecution are often occasions for bearing witness to the Savior; these are the times we dare not be intimidated so we deny our Lord, remain silent, or dilute the message of the gospel.
The third principle: the suffering saint must settle the question of whom he serves.
When persecution arises because of righteousness, we often find strong resistance and opposition. The pressure is to renounce or revise the message to make it less offensive. Our response to this pressure is a reflection of whom we most fear. We either fear God or men. Jesus put it this way:
24 “A disciple is not above his teacher, nor a slave above his master. 25 It is enough for the disciple that he become as his teacher, and the slave as his master. If they have called the head of the house Beelzebul, how much more the members of his household! 26 Therefore do not fear them, for there is nothing covered that will not be revealed, and hidden that will not be known. 27 What I tell you in the darkness, speak in the light; and what you hear [whispered] in [your] ear, proclaim upon the housetops. 28 And do not fear those who kill the body, but are unable to kill the soul; but rather fear Him who is able to destroy both soul and body in hell. 29 Are not two sparrows sold for a cent? And [yet] not one of them will fall to the ground apart from your Father. 30 But the very hairs of your head are all numbered. 31 Therefore do not fear; you are of more value than many sparrows. 32 Everyone therefore who shall confess Me before men, I will also confess him before My Father who is in heaven. 33 But whoever shall deny Me before men, I will also deny him before My Father who is in heaven” (Matthew 10:24-33).
If we fear men who are able to kill us, we will be shaken and silenced by their opposition. If we fear God, we will not be shaken or silenced but faithfully persist in proclaiming the gospel. Persecution forces us to settle the question of whom we fear—God or men.
The fourth principle: we must be ready.
Peter says we are always to be ready to give an account. Readiness involves a couple of elements. First, it involves expectation or eagerness (see Matthew 24:44; Luke 12:40). In referring to this kind of anticipation, we say we are “ready and waiting.” This anticipation keeps us alert to the opportunities so they do not pass us by unexpectedly. Second, it involves preparation (see Exodus 19:15), ability, and resolve (1 Peter 4:5).
Our fifth principle: we must be ready to respond to those who ask.
There are times when we should seek to stimulate interest and gently introduce the subject of spiritual things, but Peter’s emphasis here (like Paul’s in Colossians 4:6) is that the gospel should be given when men ask us for an explanation. Peter assumes persecution will precipitate opportunities for witness. Peter’s words encompass a broad range of possibilities. We may be arrested and required to make a defense before political or civil authorities (see Luke 21:12-13) as Peter (Acts 4; 5:12-42) and Paul did (see Acts 9:15; see chapters 21-28).
The message is clear: we are to be ready to give an answer concerning the Christian’s hope. Times of suffering and persecution highlight the hope every Christian possesses. It is the hope of an eternal inheritance, preserved for us in heaven as we are kept for it on earth (1 Peter 1:3-9). It is a hope fixed completely on the grace yet to be revealed at the return of our Lord (1:13). It is a hope we have by faith, and this faith is proven through adversity (1:7). As the unbeliever observes the steadfast faith and hope of the Christian, he may be prompted to inquire, for without Christ, there is no true hope (see Ephesians 2:12; 1 Thessalonians 4:13; 2 Peter 3).
We should always be ready to give an answer to anyone who asks. Peter’s words strongly imply we are to have more than the cultists. When they come to our door, they simply have a script. When forced to depart from their “script,” they don’t know what to say. We have more than a script; we have the Scriptures. We have experienced the grace of God through the gospel, and from the Word of God, we should have a thorough grasp of what the gospel is all about.
A recent television special celebrated 25 years of the Carol Burnett Show. One scene from that show illustrates how we are to understand the gospel and be able to translate it into terms which would relate to anyone who might ask about our hope. A replay from a past show captured a woman in the audience who told Carol she did not have a question, but she would like to sing. Carol invited her up on stage, and the woman confidently turned to the orchestra director and named the song she wanted, in the key of G. The orchestra performed magnificently, as did the woman, who was later joined by Carol herself.
The orchestra had never rehearsed the song, much less in the key of G. They could not possibly rehearse for every situation that might arise. But the men were expert musicians who could think musically. They were able to put the song together based upon their years of experience and skill as musicians. That is the way we should be concerning the gospel. We should not have a canned presentation of the gospel which we apply uniformly to every inquirer. This kind of evangelism is never seen in the New Testament. Rather, we are to know the gospel so well that we can relate it to anyone, in any situation, at any time. Is this a challenge? Of course it is. But what subject is more important?
The request may be a private one, prompted by our own testimony, or it may be occasioned by another believer. I have always thought this verse (15) referred primarily to “personal evangelism”—people asking us about our faith based upon our godly conduct and lifestyle. Certainly this is one aspect of our witness, but there is much more. The New Jerusalem Bible suggests yet another:
15 Simply reverence the Lord Christ in your hearts, and always have your answer ready for people who ask you the reason for the hope that you all have (emphasis mine).
The “you” was not rendered “you all” by the translators because they are from the deep South but because the “you” is plural. Peter is indicating that a person may ask us for an explanation of our hope because of the godly conduct of another believer. Some believers are much more visible, much more prominent than others. A man like Billy Graham is one of the most well-known evangelicals alive today. People may ask us about him, which results in an opportunity to share the faith we have in common with him. This assumes a fundamental unity and harmony between us and others who are in the household of the faith. It also suggests that a very prominent Christian who falls into sin has a negative impact on many Christians and their witness.
The message of the gospel is always the same although our method of presenting it will vary from person to person. Our motivation and manner of presentation is prescribed by Peter: We are to give an answer with “gentleness” and with “reverence.” As I understand Peter’s words, gentleness applies to the way we respond to the person to whom we are explaining our hope. Reverence appears to refer to our attitude toward God as we present the gospel. We are to be gentle, proclaiming the gospel with grace, not harshly or without concern. But we are also to present the gospel in truth. Thus we remember the One of Whom we are speaking is the One who sees and hears us as we witness to our hope, and He is the One before Whom we must one day stand and give account.
16 And keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ may be put to shame (1 Peter 3:16).
The conscience is one’s inner sense of what is right and wrong, especially in matters not directly addressed by Scripture (see Romans 2:15; 2 Corinthians 1:12). The conscience is closely related to one’s personal convictions (see 1 Corinthians 8:7, 12; Romans 14). The conscience can be deadened by sin (1 Timothy 4:2) and unnecessarily scrupulous (see Romans 14:2). The Christian should always strive to maintain a clear conscience (1 Timothy 1:5, 19; 3:9).
Elsewhere, the conscience is viewed as the basis for ministry (1 Timothy 1:5; 2 Timothy 1:3). It is also something we dare not violate lest we sin (1 Corinthians 8; Romans 14). It is wrong for us to act in a way that encourages a brother in Christ to violate his conscience (1 Corinthians 8:7-13). But here in our text, Peter refers to a clear conscience in the context of our witness to unbelievers.
Peter puts his finger on a very important outworking of a clear conscience. He says we are to have a clear conscience so that when we are slandered, those who have spoken evil of us for well-doing will be put to shame. Godly conduct puts sinners to shame. But when godly conduct shames sinners, it often results in persecution. The Christian is tempted to draw back, to modify his conduct to reduce or minimize the persecution he faces. Peter urges us not to violate our conscience by compromising our convictions.
Peter well understood what he was saying. How painful the memory of his own denial of the Lord must have been, as he once sought to avoid arrest and punishment by denying he even knew the Lord. Peter was a new man. His conscience had been cleansed. He would (with a few exceptions—see Galatians 2:11-21) no longer compromise to avoid persecution. And he now urges us to do likewise.
Daniel was also a man faithful to his conscience. When he was far from his homeland living as a captive in Babylon, Daniel nevertheless made every effort to live with a clear conscience. When he was given food to eat which would have violated his conscience, Daniel wisely petitioned the one in authority so that he would not defile himself (see Daniel 1). His conduct was such that his jealous peers knew they could only accuse him in some matter related to his personal practice of spiritual piety (see Daniel 6:1-5).
I believe a clear conscience gives one a boldness to witness we do not have when we compromise. This is evident in Daniel’s life and in the life and ministry of Paul. When Paul was falsely accused by his Jewish adversaries, he was able to say,
1 “Brethren, I have lived my life with a perfectly good conscience before God up to this day” (Acts 23:1).
It is little wonder that Paul’s accusers were greatly upset by such words. Their “religion” did not make such a statement possible. Paul would have us keep our conscience clear, so that our lives will contrast with the sinful ways of the world and our lips will be able to proclaim the good news of the gospel without fear that we are hypocritical in so doing.
(Adapted from URL:https://bible.org/seriespage/18-new-slant-suffering-1-peter-313-46)
Few of us will experience the level of suffering endured by the martyrs of Christian history. However, that does not make Peter’s directives any less applicable, quite the opposite! When faced with suffering, we may search for meaning in that experience. The question asked relentlessly is, Why? That question is natural and understandable. But it must also be temporary because ultimately the ‘Why’ needs to change to ‘What’s next?’ This is a way that our response to suffering can also serve as a way to point people to a life of faith in Jesus. God wants the best for people. When such suffering occurs, believers should remember to be unified in demonstrating trust in God.