1 Peter 3:13-17. 13 Now who is there to harm you if you are zealous for what is good? 14 But even if you should suffer for righteousness' sake, you will be blessed. Have no fear of them, nor be troubled, 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect, 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 17 For it is better to suffer for doing good, if that should be God's will, than for doing evil. (ESV)
On this date, D-Day, June 6, 1944, allied forces stormed the beaches of Normandy France to establish a foothold in Europe to defeat tyranny and liberate occupied nations. For many years, people outside of those occupied lands did not think it was their business to interfere. Soon however it became apparent that when evil is allowed to continue unchecked, it consumes, enslaves and destroys. Even thought it meant putting their lives at risk, the need for action was so great and the cost of inaction was unthinkable. Leaving the immediate safety of home, meant that soldiers had to rise above their fear to do what was right.
The Christians of Asia Minor that Peter was righting to in 1 Peter, had reason to fear. Here Peter picks up the theme of undeserved suffering, which he has already mentioned particularly with regard to Christian slaves (2:18–25, especially verses 19–20), but which he now applies to the whole Christian community. He has previously mentioned or implied that his readers are suffering from difficulties of one kind or another (Arichea, D. C., & Nida, E. A. (1980). A handbook on the first letter from Peter (p. 103). New York: United Bible Societies.).
Satan uses apathy and fear to silence believers. Dealing with evil today is often seen by many as the job of other people and many believers stay out of the battle. For others, they fear the attacks and accusations of hatred, bigotry, intolerance and ignorance prevail. Desiring to be liked by everyone, many stay silent lest they face accusations. The other prevalent form of fear prevalent today, is fear of not knowing answers to questions, fear of saying or doing the wrong thing or looking silly. This fear also results in inactivity. The result of the inactivity is that the name of Christ is defamed, the Church is silenced and believers fail to be used by God to win souls to Christ.
In 1 Peter 3 the Apostle Peter present the truth of the Gospel of Christ outlining our commission to share the truth in faith. He helps us overcome fear and trust in Christ. This trust will result in powerful action which is an effective apologetic that the Holy Spirit will use with His word to change the hearts and minds of people so they may come to faith. In 1 Peter 3:13-17 The Apostle Peter presents this truth as Faith over Fear directing our action. In it we see that: 1) Faith does not succumb to Fear (1 Peter 3:13-14), 2) Faith has a Foundation (1 Peter 3:15) and 3) Faith has a Freedom (1 Peter 3:16-17).
Faithful believers in Christ can be effective in Evangelism because:
1) Faith does not succumb to Fear (1 Peter 3:13-14)
1 Peter 3:13 Now who is there to harm you if you are zealous for what is good? (ESV)
Peter’s rhetorical question here shows that it is unusual for most people, even those hostile to Christianity, to harm believers who are zealous for what is good. Zealous (zelotes) means “intensity” or “enthusiasm” and describes a person with great zeal for a specific cause. Good here refers generally to a life characterized by generosity, unselfishness, kindness, and thoughtfulness toward others (Pss. 37:3; 125:4; Prov. 3:27; 11:23; 2 Cor. 9:8; Gal. 6:9–10; Eph. 2:10; Col. 1:10; 1 Thess. 5:15; 1 Tim. 6:18; Titus 1:8; 2:7, 14; 3:14; Heb. 13:16; James 3:13, 17; 3 John 11). Such a lifestyle has a way of restraining the hand of even the most ardent foe of the gospel (cf. 2:12; Matt. 5:16; Rom. 12:20–21). As a General Truth: Proverbs 16:7 When a man's ways please the LORD, he makes even his enemies to be at peace with him (ESV). Being zealous for what is good produces a godly life. Peter is drawing a conclusion from the citation of Psalm 34 in verses 10–12: the Lord sees and rewards the righteous and thus no ultimate harm can come to them…Peter’s point would be that no one can separate the Christian from God or take away his or her inheritance (Black, A., & Black, M. C. (1998). 1 & 2 Peter (1 Pe 3:13). Joplin, MO: College Press Pub.).
We see in verse 14 that having a passion for goodness is certainly not a guarantee against suffering; it may only make it more unlikely or less frequent. Jesus Christ “went about doing good” (Acts 10:38; cf. John 10:32), yet a hostile world eventually killed Him (Matt. 27:22–23; Luke 23:23–25; Acts 2:23; cf. Isa. 53:9). He made it clear that believers cannot presume to escape all suffering if their Lord did not (cf. Matt. 10:24–25; Luke 6:22; John 15:20; Acts 14:22; Phil. 1:29–30; 2 Tim. 3:12; Heb. 12:3–4). But even if conveys the idea of “perchance” or “contrary to what is expected” and fits with the verb should suffer (paschoite), which in this Greek verb form (optative) expresses a fourth-class condition implying there is no certainty that suffering will happen, but it might. Even though Peter affirms the general expectation that no harm comes to those who do good, the very reason Peter writes is that some of his readers have in fact been the targets of accusations (1 Pet. 2:12), ignorant talk (2:15), evil and insult (3:9; 4:14), threats (3:14), and malicious talk (3:16). (Jobes, K. H. (2005). 1 Peter (p. 227). Grand Rapids, MI: Baker Academic.)
Many Christians in the early church, including some of Peter’s readers (1:6–7; 2:20; 4:12–16), did suffer for righteousness' sake (Acts 5:40–41; 7:57–60; 8:3–4; 12:1–4; 13:50; 16:20–24; 17:5–9; 26:9–11)—their upright, godly behavior. Likewise, faithful Christians today should not be surprised or afraid if such suffering comes. Sometimes doing right is not enough to keep us from being mistreated. People may abuse us just because our conduct highlights their own evil. (Redford, D. (2007). The New Testament church: Acts-Revelation (Vol. 2, p. 269). Cincinnati, OH: Standard Pub.)
Please turn to Romans 8
Believers should have no fear of them,, literally, that they should “not fear their fear,” that is, be intimidated by unbelievers who would persecute them (cf. Ps. 118:6; Prov. 29:25; Matt. 10:28; Luke 12:4–5; Acts 4:23–30). Furthermore, they must not be troubled, literally “not shaken or stirred up” (cf. 4:16, 19). Believers are aware that there are divine resources available to faith. So, unlike nonbelievers, they have no need to be afraid. (Hillyer, N. (2011). 1 and 2 Peter, Jude (p. 108). Grand Rapids, MI: Baker Books.)
There is a reason why we are not to fear or be troubled even in difficulty. Paul explains this in Romans 8:
Romans 8:31–39. 31 What then shall we say to these things? If God is for us, who can be against us? 32 He who did not spare his own Son but gave him up for us all, how will he not also with him graciously give us all things? 33 Who shall bring any charge against God’s elect? It is God who justifies. 34 Who is to condemn? Christ Jesus is the one who died—more than that, who was raised—who is at the right hand of God, who indeed is interceding for us. 35 Who shall separate us from the love of Christ? Shall tribulation, or distress, or persecution, or famine, or nakedness, or danger, or sword? 36 As it is written, “For your sake we are being killed all the day long; we are regarded as sheep to be slaughtered.” 37 No, in all these things we are more than conquerors through him who loved us. 38 For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, 39 nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord. (ESV)
• The Gospel is the believers hope and the message of hope for a troubled world: Christians may rejoice with the certainty that they will never be condemned, for (1) Christ died for them and paid the full penalty for their sin; (2) He was raised, showing that his death was effective; (3) He now is seated triumphantly at God’s right hand (Ps. 110:1); and (4) He intercedes for His people on the basis of His shed blood. Interceding signifies effective intervention. (Crossway Bibles. (2008). The ESV Study Bible (p. 2172). Wheaton, IL: Crossway Bibles.)
ILLUSTRATION: The Hermit
Seeking to know God better, John Chrysostom became a hermit in the mountains near Antioch in A.D. 373. Although his time of isolation was cut short by illness, he learned that with God at his side, he could attend alone against anyone or anything. That lesson served Chrysostom well. In A.D. 398 he was appointed patriarch of Constantinople, where his zeal for reform antagonized the Empress Eudoxia, who had him exiled. Allowed to return after a short time, Chrysostom again infuriated Eudoxia, who sent him away again. How did Chrysostom respond to such persecution? With these words: “What can I fear? Will it be death? But you know that Christ is my life, and that I shall gain by death. Will it be exile? But the earth and all its fullness are the Lord’s. Poverty I do not fear; riches I do not sigh for; and from death I do not shrink.” (Today in the Word, MBI, October, 1991, p. 33)
• Believers must face all circumstances with courage (cf. Josh, 1:7, 9; 10:25; 2 Sam. 10:12; 1 Chron. 28:10, 20; Ezra 10:4; Ps. 31:24; Mark 6:50; 1 Cor. 16:13). Suffering must be viewed as an opportunity to receive spiritual blessings, not as an excuse to compromise the faith before a hostile world.
Faithful believers in Christ can be effective in Evangelism because:
2) Faith has a Foundation (1 Peter 3:15)
1 Peter 3:15 15 but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect (ESV)
The call here in verse 15 is a call to affirm submission to God’s control, instruction, and guidance. In so doing believers also declare and submit to God’s sovereign majesty (cf. Deut. 4:35; 32:4; 1 Kings 8:27; Pss. 90:2; 92:15; 99:9; 145:3, 5; Isa. 43:10; Rom. 8:28; 11:33) and demonstrate that they fear only Him (Josh. 24:22–24; Pss. 22:23; 27:1; 34:9; 111:10; 119:46, 63; Prov. 14:26; Matt. 4:10). The call to Honor/Sanctify (hagiasate) means “to set apart,” or “consecrate.” But in this context it also connotes giving the primary place to Christ. When Polycarp was promised release if he would blaspheme Christ, he said, “Eighty six years I have served Christ and He has never done me wrong. How can I blaspheme my King and my Savior? (MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2271). Nashville: Thomas Nelson.)
This command here is not to make Christ Lord of your life. If you have ever told an unbeliever that or a disobedient Christian that, then stop. It makes no sense and is misleading. You cannot make or take away what is not in your power. 1 Peter 3:15 and elsewhere clearly specifies that Christ is the Lord of all whether you accept that or not. We fail to honour Christ when we fear others more than we revere Him. Lordship is the key to godly living. Jesus asked the question, “But why do you call Me ‘Lord, Lord,’ and not do the things which I say?” (Luke 6:46)…He must “call the plays” of my life moment by moment. Samuel Wilberforce once said that lordship could be defined in four words: admit, submit, commit, transmit. Indeed, we must admit our sin and need of a savior; we must forsake sin and submit our lives to Christ as Lord; we must commit our way to the Lord day by day; and we must transmit or share His love and goodness with others (Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 163–164). Nashville, TN: Thomas Nelson Inc.)
It is not just endurance through the blessing of suffering that believers are to submit to; there is also the opportunity to defend the truth when they are being persecuted. Christians must be always ready/prepared to make a defense of the faith. We must “always” be ready to do this. Always indicates believers’ need for constant preparedness and readiness to respond, whether in a formal courtroom or informally, to anyone who asks them to give an account/for the reason why they live and believe the way they do. There are times when we are not posed genuine questions, but atheist wish to pick a fight and are not prepared to seriously deal with the issues: Proverbs recommends: Proverbs 26:4 Answer not a fool according to his folly, lest you be like him yourself. Jesus said himself: Matthew 7:6 "Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you. (ESV). There are other times when the atheist is genuinely seeking to debate or has genuine questions, then Proverbs recommends: Proverbs 26:5 Answer a fool according to his folly, lest he be wise in his own eyes. Jude explained why this is necessary: Jude 1:3-4 [3] Beloved, although I was very eager to write to you about our common salvation, I found it necessary to write appealing to you to contend for the faith that was once for all delivered to the saints. [4] For certain people have crept in unnoticed who long ago were designated for this condemnation, ungodly people, who pervert the grace of our God into sensuality and deny our only Master and Lord, Jesus Christ. (ESV). The way to “always be ready/prepared” is to prepare continually. We prepare for unforeseen challenges by preparing daily for what we can foresee. The path is obvious. We read Scripture daily and meditate on it so that its truth sinks into mind and soul. We listen to our secular friends and to our culture. How do they object to the faith? What offends or seems senseless to them, and what resonates? We also look for answers to the objections as we read, converse, and listen to Christian teaching. Finally, while we must not fall into mere subjectivism—who Jesus is for me and what he does for me—we should be ready to speak personally and tell people why we hope in Jesus (Doriani, D. M. (2014). 1 Peter. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (pp. 139–140). Phillipsburg, NJ: P&R Publishing.).
In 1 Peter 3:15 our defense must be in providing an account/reason for our belief. Account/Reason is simply logos, “word,” or “message,” and it calls saints to be able at the time someone asks (present tense) to give the right words in response to questions about the gospel. (Acts 22:1; 25:16; 1 Cor. 9:3; 2 Cor. 7:11; Phil. 1;7,16-17, 27; 2 Tim. 4:2,16). This presupposes that we may be asked. We cannot be “asked” if we are living in isolation. “Cultural isolation is not to be the route taken by the Christian community. It is to live its life openly in the midst of the unbelieving world, and just as openly to be prepared to explain the reasons for it.” (Jobes, K. H. (2005). 1 Peter (p. 230). Grand Rapids, MI: Baker Academic.)
With the ability to give an account/reason, Paul explained to the Corinthians what is going on: 2 Corinthians 10:3-5 [3] For though we walk in the flesh, we are not waging war according to the flesh. [4] For the weapons of our warfare are not of the flesh but have divine power to destroy strongholds. [5] We destroy arguments and every lofty opinion raised against the knowledge of God, and take every thought captive to obey Christ, (ESV). This verse raises the question of how many Christians today could make an articulate statement of the account/reason for their faith in Christ in terms that would be understood by modern society. Most “testimonies,” when given at all, are given in a Christian gathering, using the jargon of the church, which makes perfect sense to the converted, but in terms that have little meaning for those who are not already believers. While such practice is an important part of a Christian’s development, according to Peter, believers must be able to relate the Christian faith to unbelievers by addressing their questions in terms they find meaningful. (Jobes, K. H. (2005). 1 Peter (pp. 230–231). Grand Rapids, MI: Baker Academic.).
We are called to do this by making a defense. The Greek term for defense (apologia) is the word from which the English terms apology and apologetics derive. It often means a formal defense in a judicial courtroom (cf. Acts 25:16; 2 Tim. 4:16), but Paul also used the word informally to denote his ability to answer those who questioned him (Phil. 1:16). Evangelism: is the declaring of the Gospel, the evangel, Apologetics: from apa: meaning off or from, and Legito meaning to speak: means to speak from or defend a position. Christians defend their faith by proclaiming the gospel, declaring the reality of the resurrection of Jesus Christ in the plan and power of God. That which is foolishness to the Greeks and an offence to the Jews is the saving wisdom of God. (Clowney, E. P. (1988). The message of 1 Peter: the way of the cross (pp. 149–150). Leicester, England; Downers Grove, IL: InterVarsity Press.)
The gospel is identified as the hope that is in believers. Hope is synonymous with the Christian faith because the motive for believers’ embracing Jesus Christ as Lord and Savior is their anticipation of escaping hell and entering eternal glory (cf. Acts 26:6; Eph. 1:18; 4:4; Col. 1:23; Heb. 10:23). Thus, hope becomes the focal point of any rational explanation believers should be able to provide regarding their salvation. As we have previously seen: 1 Peter 1:3 [3] Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, (ESV). The “hope in you [pl.]” (?? ?µ??, en hymin) should be understood not so much as the hope within an individual believer but as the hope that is among believers, namely, their shared belief in the gospel of Jesus Christ that defines and unites them as Christians (Jobes, K. H. (2005). 1 Peter (p. 230). Grand Rapids, MI: Baker Academic.).
The believer’s defense of this hope before the unbeliever who asks must be firm and uncompromising, but at the same time conveyed with gentleness and respect. Gentleness refers to meekness or humility, not in the sense of weakness but in the sense of not being dominant or overbearing (cf. Eph. 4:15, “speaking the truth in love”). Paul explained this to the Ephesians: Ephesians 4:15 [15] Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ, (ESV). Nobody can stand evangelism that comes from an aggressive, pushy “know-it-all.” Nobody can stand someone who talks all the time. In fact, the first principle in effective evangelism is just to listen; ask questions; let the person tell you his or her story. (Jeske, M. A. (2002). James, Peter, John, Jude (p. 109). Milwaukee, WI: Northwestern Pub. House.)
Please turn to 2 Timothy 2
In 1 Peter 3:15 Respect/Reverence expresses devotion to God, a deep regard for His truth, and even respect for the person listening (Col. 4:6; 2 Tim. 2:24–26). Colossians 4:6 [6]Let your speech always be gracious, seasoned with salt, so that you may know how you ought to answer each person. (ESV) This is a key verse in understanding the methodology. The message of what we say of the Gospel remains constant, but we often see Jesus and the apostles responding to differing people in different way. We are to answer someone who is seeking an answer. The concept of our speech seasoned with salt reflects a conversation that both preserves the righteousness of the subject matter but also encourages further questioning by sparking interest. If offense is to be taken, it should be over the content of the gospel message, not because the message was offered in a manner that invalidates Christ’s love for seekers. The Christian testimony must reflect humility and respect for the hearer. (Jobes, K. H. (2005). 1 Peter (p. 231). Grand Rapids, MI: Baker Academic.)
Paul summarized the respectful approach to Timothy in 2 Timothy 2
2 Timothy 2:24-26 [24] And the Lord's servant must not be quarrelsome but kind to everyone, able to teach, patiently enduring evil, [25] correcting his opponents with gentleness. God may perhaps grant them repentance leading to a knowledge of the truth, [26]and they may come to their senses and escape from the snare of the devil, after being captured by him to do his will. (ESV)
• Paul emphasizes the importance of not dealing with such “quarrelsome” people in a “quarrelsome” manner (2 Tim. 2:24) but rather correcting the opponents in a spirit of gentleness (2 Cor. 10:1; Gal. 6:1; Eph. 4:2; 1 Pet. 3:15; cf. gentleness as a fruit of the spirit; Gal. 5:23). This verse further emphasizes the sovereignty of God in granting repentance. We are not trying to argue them into the kingdom. (Crossway Bibles. (2008). The ESV Study Bible (p. 2340). Wheaton, IL: Crossway Bibles.)
Poem: The Gospel According to You
How does our Conduct impact our message? Arthur McPhee said: “The Gospels of Matthew, Mark, Luke, and John. Are read by more than a few, But the one that is most read and commented on Is the gospel according to you. You are writing a gospel, a chapter each day By the things that you do and the words that you say, Men read what you write, whether faithless or true, Say, what is the gospel according to you? Do men read His truth and His love in your life, Or has yours been too full of malice and strife? Does your life speak of evil, or does it ring true? Say, what is the gospel according to you?”
• How we live shows what we believe. We are not charged with reinventing the Gospel or modifying it to suit our preferences. When we live in such a way that shows our hope, confidence and truth is only in God, it becomes a powerful apologetic for someone to ask what is the source of the hope that we have.
Finally, faithful believers in Christ can be effective in Evangelism because:
3) Faith has a Freedom (1 Peter 3:16-17).
1 Peter 3:16-17 16 having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame. 17 For it is better to suffer for doing good, if that should be God's will, than for doing evil. (ESV)
Regarding the thing in which they are slandered, believers ought to be able to agree with the apostle Paul, who declared: Acts 24:16 [16] So I always take pains to have a clear conscience toward both God and man. (ESV) (cf. 2 Cor. 1:12). Slandered (katalaleisthe) is an onomatopoetic word (one whose pronunciation suggests its meaning) that describes “evil speaking” or “verbal abuse.” It is exactly at those moments when a believer may feel the least like responding with a gracious testimony of hope in Christ that it is most important to do so. (Jobes, K. H. (2005). 1 Peter (pp. 231–232). Grand Rapids, MI: Baker Academic.)
Slandered believers who maintain good behavior in Christ will have their consciences at rest, untroubled by guilt, and their godly lives will prove any criticisms from unbelievers to be false. Being mistreated or maliciously slandered because one is a Christian does not give license for a response in kind. In other words, Christians have an incredible contribution to make to the society in which they live by breaking the cycle of people returning evil for evil. As we begin to do good, most people will return that good by doing good. What a marvelous ministry—with very immediate and measurable results. Just as people tend to return evil for evil, they usually return good for good. Indeed, when you do good, blessing comes to everyone involved (Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, pp. 162–163). Nashville, TN: Thomas Nelson Inc.).
Please turn to Acts 24
In Acts 24, the closest things to an actual trial for Paul took place before Felix when the Jewish contingent arrived from Jerusalem bringing their charges against him. The charges from the Jews were represented by Tertullus who may have been a Gentile, a professional lawyer. Paul’s opening words are brief and honest when compared to the flattery of Tertullus. Paul denied inciting any riots (Crossway Bibles. (2008). The ESV Study Bible (p. 2136). Wheaton, IL: Crossway Bibles.)
Here in Acts 24 Paul presents his defence
Acts 24:9–21 9 The Jews also joined in the charge, affirming that all these things were so. 10 And when the governor had nodded to him to speak, Paul replied: “Knowing that for many years you have been a judge over this nation, I cheerfully make my defense. 11 You can verify that it is not more than twelve days since I went up to worship in Jerusalem, 12 and they did not find me disputing with anyone or stirring up a crowd, either in the temple or in the synagogues or in the city. 13 Neither can they prove to you what they now bring up against me. 14 But this I confess to you, that according to the Way, which they call a sect, I worship the God of our fathers, believing everything laid down by the Law and written in the Prophets, 15 having a hope in God, which these men themselves accept, that there will be a resurrection of both the just and the unjust. 16 So I always take pains to have a clear conscience toward both God and man. 17 Now after several years I came to bring alms to my nation and to present offerings. 18 While I was doing this, they found me purified in the temple, without any crowd or tumult. But some Jews from Asia— 19 they ought to be here before you and to make an accusation, should they have anything against me. 20 Or else let these men themselves say what wrongdoing they found when I stood before the council, 21 other than this one thing that I cried out while standing among them: ‘It is with respect to the resurrection of the dead that I am on trial before you this day.’ ” (ESV)
• In verses 18-19, Paul began to relate the events of his being captured in the temple (21:27–36) but cut himself short when he realized his real accusers—the Jews from Asia—were not present. Roman law called for a “face-to-face” confrontation between the accusers and the accused. There is a legitimate biblical precedent for using the law afforded to us to defend ourselves against unjust accusations. Because Paul was not inciting a riot or a political resurrectionist, he was able to effectively testify of the Gospel. Although Felix was not persuaded, and he dismissed the court but continued to hold Paul in custody, frequently conversing with him privately. (Crossway Bibles. (2008). The ESV Study Bible (p. 2136). Wheaton, IL: Crossway Bibles.)
Back in 1 Peter 3:16, believers should expect to be reviled by their opponents. To “revile” means “to threaten,” “to insult,” or “to mistreat.” A pure conscience can withstand and deflect whatever abusive, insulting speech the world hurls at it (cf. 1 Cor. 4:12). Those who engage in such sinful mistreatment of obedient believers (Pss. 42:10; 74:10; Matt. 27:29, 31, 41, 44; Mark 15:32; Luke 23:36; Acts 2:13), with the aim of shaming and defeating them, will themselves be put to shame (cf. Gen. 42:8–21). In other words, the Holy Spirit will use our good conduct as a means for conviction in the lives of others. … We have the wonderful opportunity to be light and salt and leaven to a hurting, dark world. (Cedar, P. A., & Ogilvie, L. J. (1984). James / 1 & 2 Peter / Jude (Vol. 34, p. 166). Nashville, TN: Thomas Nelson Inc.)
The final point that Peter makes in 1 Peter 3:17, concerns suffering. He says that there are two possibilities. First, believers may suffer for doing good, accepting that pain as part of God’s wise and sovereign plan for blessing their lives. Second, they may suffer for doing evil, receiving the expected discipline of the Lord for their disobeying His Word (cf. 2:20; 4:15–19). Of the two possibilities that may come, Peter recognizes that the first is unique because it comes only if that should be God's will. In this very context of persecution, even while doing what is good, we have seen:
1 Peter 2:15[15] For this is the will of God, that by doing good you should put to silence the ignorance of foolish people. (ESV). God wills for his people to live faithfully and to do what is right even if the response of an unbelieving world causes them to suffer…If suffering is within God’s will, it is also within God’s sovereign control. And thus, Christian suffering is determined not by the will of one’s adversaries but by the will of one’s heavenly Father (Jobes, K. H. (2005). 1 Peter (pp. 232–233). Grand Rapids, MI: Baker Academic.).
Putting this all together, how can we have Faith over Fear? First, 3:14 directs, we should live fearlessly. Or rather, a proper fear of God should drive out lesser fears—public opinion, human foes, tragedy, our own weakness. So, we should choose our fears well. It’s sensible to fear snakes and heights, but the Lord, in his awesome goodness and justice, is the One to fear. Second, 3:16 urges, we should keep a clear conscience, so that if we face unjust attacks, we will be able to defend ourselves, with gentle self-confidence and reverence for God, our Protector and Judge. Third, when an opponent speaks, we should “be prepared to make a defense” and to give a reason “for the hope that is in [us]” (3:15 ESV). This defense may be formal, in court, or informal, among friends. Finally, we remember that even if we suffer (or die!), the Lord vindicates his people. That liberates us even from the fear of death. For the love of God drives out all lesser fears, that we might live in reverent fear of him (3:15). (Doriani, D. M. (2014). 1 Peter. (R. D. Phillips, P. G. Ryken, & D. M. Doriani, Eds.) (p. 145). Phillipsburg, NJ: P&R Publishing.)
(Format note: Some base commentary from MacArthur, J. F., Jr. (2004). 1 Peter (p. 195). Chicago: Moody Publishers.)
