Exegetical and Hermeneutical Commentary of 1 Peter 3:13

And who [is] he that will harm you, if ye be followers of that which is good?

13. And who is he that will harm you ] The quotation ceases and the Apostle adds the question, the answer to which seems to him a necessary inference from it. The form of the question reminds us of that of Rom 8:33-35, still more perhaps, of Isa 50:9, where the LXX. version gives for “condemn the very word which is here rendered “harm.” It is not without interest to note that the same word is used of Herod’s vexing the Church in Act 12:1. St Peter had learnt, in his endurance of the sufferings that then fell on him, that the persecutor has no real power to harm.

if ye be followers of that which is good ] The better MSS. give the word ( zeltai) which is commonly rendered “zealous for,” as in Act 21:20; Act 22:3. As a word in frequent use among devout Jews, (as e.g. in the name of the Apostle Simon Zelotes,) it has a special force as addressed to the Church of the Circumcision. “Be zealous,” he seems to say to them, “not as Pharisees and Scribes are zealous, as you yourselves were wont to be, for the Law as a moral and ceremonial Code, but for that which is absolutely good.” The received reading, “followers,” or better, imitators, probably originated in the Greek word for “good” being taken as masculine, and, as so taken, referred to Christ. In that case, “followers” suggested itself as a fitter word (as in 1Co 4:16; Eph 5:1; 1Th 1:6) than “zealots.”

Fuente: The Cambridge Bible for Schools and Colleges

And who is he that will harm you, if ye be followers of that which is good? – This question is meant to imply, that as a general thing they need apprehend no evil if they lead an upright and benevolent life. The idea is, that God would in general protect them, though the next verse shows that the apostle did not mean to teach that there would be absolute security, for it is implied there that they might be called to suffer for righteousness sake. While it is true that the Saviour was persecuted by wicked people, though his life was wholly spent in doing good; while it is true that the apostles were put to death, though following his example; and while it is true that good people have often suffered persecution, though laboring only to do good, still it is true as a general thing that a life of integrity and benevolence conduces to safety, even in a wicked world. People who are upright and pure; who live to do good to others who are characteristically benevolent and who are imitators of God – are those who usually pass life in most tranquillity and security, and are often safe when nothing else would give security but confidence in their integrity. A man of a holy and pure life may, under the protection of God, rely on that character to carry him safely through the world and to bring him at last to an honored grave. Or should he be calumniated when living, and his sun set under a cloud, still his name will be vindicated, and justice will ultimately be done to him when he is dead. The world ultimately judges right respecting character, and renders honor to whom honor is due. Compare Psa 37:3-6.

Fuente: Albert Barnes’ Notes on the Bible

1Pe 3:13

And who is he that will harm you?

The harmed and the unhatched

The primary sense of these words is this: A mans best safeguard is benevolence; if we are ourselves inoffensive in our behaviour, others will be less likely to injure us; in proportion as we are anxious to do good, we shall be less likely to suffer evil. It is true, indeed, that the main scope of the argument is to show the manifold blessings which even in this world attend on the righteous. We are taught that he who will love life, and see good days, is to refrain his tongue from evil, etc. We are taught to eschew evil and do good: to seek peace and ensue it. And why? Because Gods favour is thus secured to us, and mans enmity in a great measure disarmed. For the eyes of the Lord are over the righteous, etc. The believers were to suffer; but they could take no harm. Who is he that will harm you, if ye be followers of that which is good? Wonderful question! in its very calmness and simplicity. Who shall harm you? What, when the whole world was leagued in a malignant confederacy against them! Who shall harm you? What, when there was everything to harm them! Ignominy, torture, famine, the sword, dishonoured life or violent death. Neither, again, did they affect insensibility under their sufferings. How, then, were they sustained? They were sustained by Gods holy Spirit, and by a reliance on their Masters infallible promises, and by an undoubting confidence in the life to come. Such is the application of the text with reference to the time at which it was written, and the circumstances of the first promulgators of the blessed gospel of Christ Jesus. With respect, again, to ourselves, it is far more directly true that no one will harm us, if we be followers of that which is good. I do not mean that there no longer remains any opposition whatever between the spirit of Christianity and the spirit of the world. But I believe that these adversaries, be they who they may, will not be able to do him any essential injury. I believe, also, that a steady and consistent godliness will go far ultimately to convert enemies into approvers, and rob all opposition of its sting. But, again, if we may trace an intimate connection between holiness and happiness, between physical and spiritual advantage-not invariably, perhaps, as to outward circumstances, because such a law, if altogether universal, might foster mistaken notions of Gods providence, while it would be incompatible with a state of probation-the converse proposition, or the inseparable union of vice and wretchedness, of impiety and fatal damage both to body and soul, must be still more obvious to every man. We might well alter the text, and ask, Who is he that can do us any benefit, if we be not followers of that which is good? If you are followers of that which is evil, you harm yourselves to the uttermost, and render even your temporal felicity an impossible thing. You may possess all the elements of felicity; but you so vitiate them that they become powerful only for your destruction. The noblest gifts of nature and of fortune you turn absolutely into curses for yourselves. For, take any endowment which Gods loving kindness may bestow, and see what becomes of it in the hands of the wicked. Is it health, and a vigorous constitution, and the prospect of long life? These advantages are transmuted into instruments of perdition, by inducing a more entire neglect of the concerns of eternity. Is it strength of will, energy, and decision of character? That decision only plunges men into crime with a more headlong zeal, with a more desperate recklessness. Is it acuteness of perception and an abundant measure of intellectual capacity? Alas, this superiority of understanding serves to make men more subtle in confounding truth and falsehood, in perverting right and wrong, in beguiling and destroying themselves with their own frightful sophistries. Is it beauty of person? Yet, ah! who has not had opportunity of seeing that personal beauty without religious principle is the most dreadful of all snares, the most terribly fatal of all possessions? Is it wealth, and station, and influence? Yet these things without holiness only enable men to spread mischief and profligacy around them, and dig for their own souls a deeper place in the pit of hell. The scorpion lash is made of our own vices. That which harms us is sin; they who harm us are those who would debauch our principles, and corrupt our moral feelings, and teach us to take right for wrong and wrong for right, good for evil and evil for good. Finally, then, as to all others, if you pretend to care for the happiness of mankind, labour strenuously for their spiritual improvement. As to your family and those about you, aim not so much to make them clever or accomplished, as to make them religious and upright. (J. S. Boone, M. A.)

The safety of the righteous man from injury and harm

I. The following of that which is good is the ready way to preserve us from violence and hurt, because this inoffensive and religious deportment commands the respect and love of those who are not enemies to piety and virtue.

II. The following of that which is good, the habitual practice of religion and charity, will shelter us against harm and wrong, because it entitles to those promises, whereby God has assured His servants, that so far as shall be suitable to His glorious designs in governing the world, and gracious purposes towards them, He will protect them against the malice of those who intend or attempt their hurt (2Ch 16:9; Psa 91:1-4; Psa 121:5-7; Isa 25:1; Isa 52:4; Isa 54:14; Isa 45:17; Pro 16:7).

1. God sometimes accomplishes His promises of protection to His servants by changing the hearts and dispositions of their bitterest enemies, so that they become favourers and friends (Pro 21:1). Esau (Gen 32:7; Gen 32:11); Egyptians (Exo 11:3).

2. God preserves the honest followers of that which is good from harm, by so chaining up and overawing the malice of their enemies, that however their inward hatred remain, yet they do not manifest it by outward injuries (Gen 31:42; Exo 34:24).

3. As the enemies of the righteous are often constrained to conceal their malice; so, when God thinks it fit to interpose His power, He screens the righteous from the most furious assaults of their open hatred and wrath, Red Sea; Saul and David; Shadrach, Meshach, and Abednego; Mordecai.

III. The following of that which is good, though it does not always mollify the hearers, nor manacle the hands of men, yet it does that which is much better, viz., it turns the greatest injuries of their most deadly enemies to their profit and advantage. This effect it produces sometimes in their temporal, but always in their spiritual and eternal interests (Rom 8:28). Conclusion:

1. We are informed from the truth already cleared, of the most certain, the most innocent method of securing ourselves and our interests against oppression and wrong, viz., the sincere following of that which is good (Isa 32:17; Isa 23:18; Isa 33:16; Pro 18:10).

2. Seeing God has taken the followers of that which is good under His protection, this should fill their hearts with joy and courage, and banish from them sinful and disquieting sadness and fear, even when their enemies are most powerful (Isa 26:1; Psa 5:11-12; Psa 27:1-3).

3. The consolation which this doctrine yields to the sincerely good is much enhanced while he considers that the greatest injuries are turned by the sovereign providence and grace of God to their benefit, sometimes in their temporal, and always in their spiritual and eternal interests.

4. Since the safety of our persons and interests from oppression lies chiefly in the following of that which is good, it should endear unto us religion and virtue, and powerfully dissuade us from ungodliness and vice.

5. Since the harming of those who are the followers of that which is good is so unreasonable in itself, and such a perfect contradiction unto God, who is the great Patron of holiness, this should make men both ashamed and afraid to be guilty thereof.

6. Though they who, after serious examination of their ways, see their own uprightness, need not suspect the same because of those evils they meet with from the world, yet persecution, as all other afflictions do, fairly invites us to search and try our heart and behaviour, that so we may know, whether or not by our turning aside from that which is good, we have provoked God to expose us to the spite and violence of men. (David Ranken.)

The godly protected

It may justly be asked whether this is consistent either with experience or with other passages of Scripture, seeing that piety appears to have practically no power in subduing enmity or destroying its injuriousness. We cannot deny that in a great variety of cases, religion, so far from disarming hostility and securing goodwill, exposes a man to insult and persecution. The man may not be altogether a follower of that which is good; there is much even in the best which requires to be amended, and which must be disapproved of by a heart-searching God. Now you will have gathered from these observations, with regard to the apparent non-fulfilment of the promise of our text, that it is attributable to a defective performance. In the question before us St. Peter unequivocally intimates that where such is the experience there must have been some deviation from the strict path of duty. And we would therefore contend for the literal truth of the words of our text, notwithstanding all which may elsewhere be said of the persecutions attendant on righteousness. And first we observe, that it is in the power of God, without visible interference with the fixed order of things, to bring about such results as seem good to His wisdom. It is not needful that He should suspend any known laws or work by any strange processes. He can effect whatsoever He wishes to accomplish by touching some secret spring, or putting some hidden force into action, while all along there shall be nothing apparent but the ordinary operations of effects and causes. This may be specially true with regard to the human heart; on which, beyond all doubt, God can mysteriously work, and yet give no outward signs of supernatural agency. If God have the human heart thus entirely at His disposal, He may evidently cause it to lay aside lust, and may turn its affections into a different channel, without anything of violence, and without open restraint to its designs and its desires. The wicked man may not be converted to righteousness; there may not pass on him that great spiritual change which would necessarily lead him to give friendship where before he had given hatred; and nevertheless there may be a soothing of the irritated feelings, a dethronement of his anger, and even a substitution of something like favour for dislike, of which perhaps he cannot himself give account. The cases are far from uncommon, in which God thus secretly diverts or disarms enmity. It is just the same with countries or communities as with individuals. In the case of the Israelites, their history is little more than a practical demonstration of the truth of our text. At any point of their history, if you find the nation endangered by enemies, you infer at once that there has been disobedience and idolatry; whilst, on the other hand, if you find them living in conformity with Gods laws, you may conclude, without further examination, that the national condition was prosperous and flourishing. We would not indeed overlook the peculiarities of the Jewish Dispensation; therefore we do not take what happened to the Israelites as precisely the model of what may be expected by ourselves. But we know that God acts on general principles, and we therefore believe that the high road to national prosperity, under one dispensation, must, in the main, be also the high road to it under any other. Let the laws of a nation be laws framed in the spirit of the Bible; laws which discountenance vice in its every form and patronise piety; let the upholding of Christianity be proposed by rulers and pursued by people as the great end to which all others should be postponed; let there be at all times a public recognition of the supremacy of God, and the paramount importance of obedience to His statutes, and of His inalienable right to the homage, the love, and the services of His creatures, and we may affirm of this nation that it is a follower of that which is good, just as might anyone be a follower who is adorning in all things the doctrines of the Saviour. Yea, and if a nation did this, we believe that it would as much insure itself prosperity as did the Jews when obeying the laws which were given to them by Moses. May it not be that the enmity of the world is allowed to injure and harm the righteous man, just because he has been remiss in the duties of righteousness; because there has been some portion of conformity to the present evil world, or some undue attachment to a perishable good? And let it, too, be learned, from the words under review, that there cannot be a greater delusion than the thinking to produce or preserve peace with men by means which must hazard the favour of God. Think not to avert danger except by braving it. Do all you can to please men, except by displeasing God. And be sure that the attempt to secure human favour at the expense of Divine will always issue in the loss of both. The traitor to his God becomes, sooner or later, the scorn of his fellow men. Remember, for your consolation, that in this, as in every other respect, God hath made your interest at one with your duty, so that Divine favour shall be the best security for human. And there are more hurtful enemies than angry relations and unprincipled opponents. A mans foes may be those of his own household-ay! of his own heart-the lusts, the passions, the desires of corrupt nature. These are the enemies with which the Christian has the hardest struggle, and through which he is exposed to the greatest danger. But if he be a follower of that which is good; if he be sincere in his wishes and earnest in his efforts to be holy even as God is holy, he will gradually be enabled to keep those enemies in check, and find that grace has the mastery of nature. Those who speak most of the strength of their passions are often those who take least pains to resist them. In fact they make that strength an excuse for submission, whereas God would put bands on that strength if they were honest and desired to overcome. There approaches another enemy-one emphatically described as the last enemy-death. Can this enemy be stayed from doing harm to the Christian? Why, it is beautiful to observe how Christians, who have felt a dread of death, have found their anxiety depart as the foe drew nigh. They have been followers of that which is good, striving to cast all their care upon God, believing that He careth for them. Therefore, as death approached it appeared less harmful, and they who feared him most, but whom the fear only made more fervent in prayer, are enabled to look him calmly in the face, and even cheerfully resign themselves to his embrace as to that of a friend. (H. Melvill, B. D.)

The advantage of imitating the good

There is something in a meek and holy carriage that is apt, in part, to free a man from many mischiefs which the ungodly are exposed to. It will be somewhat strange to rage against the innocent.

I. The carriage, followers of that which is good; the Greek word is imitators. The Word of God contains our copy in its perfection, and so the imitation of good, in the complete rule of it, is the regulating of our ways by the word. But even there we find, besides general rules, the particular tracks of life of divers eminently holy persons, that we may know holiness not to be an idle imaginary thing, but that men have really been holy; though not altogether sinless, yet holy and spiritual in some good measure; have shined as lights amidst a perverse generation. Why may we not then aspire to be holy as they were, and attain to it? Would you advance in all grace? Study Christ much, and you will find not only the pattern in Him, but strength and skill from Him to follow it.

II. The advantage, Who is he that will harm you? In the life of a godly man, taken together in the whole frame of it, there is a grave beauty or comeliness, which oftentimes forces some kind of reverence and respect to it even in ungodly minds. Though a natural man cannot love them spiritually, as graces of the Spirit of God, yet he may have and usually hath a natural esteem of some kind of virtues which are in a Christian, and are not, in their right nature, to be found in any other, though a moralist may have somewhat like them. Meekness, and patience, and charity, and fidelity-these and other suchlike graces do make a Christian life so inoffensive and calm, that, except where the matter of their God or religion is made the crime, malice itself can scarcely tell where to fasten its teeth or lay its hold; it hath nothing to pull by, though it would; yea, oftentimes, for want of work or occasions, it will fall asleep for a while. Whereas ungodliness and iniquity, sometimes by breaking out into notorious crimes, draws out the sword of civil justice, and where it rises not so high, yet it involves men in frequent contentions and quarrels. (Abp. Leighton.)

Doing good, as security against injuries from men

I. The qualification supposed is, that we be followers of that which is good. But what is that? The apostle does not go about to define it, but appeals to every mans conscience to tell him what it is. It is not anything that is controverted, which some men call good and others evil, but that which is universally approved by heathens as well as Christians, that which is substantially good, and that which is unquestionably so. It is not zeal for lesser things, about the ritual and ceremonial part of religion, and a great strictness about the external parts of it, but a pursuit of the weightier things of the law, a care of the great duties of religion, mercy, and justice, and fidelity; those things wherein the kingdom of God consists-righteousness and peace.

II. The benefit and advantage which may reasonably be expected from it, and that is, security from the injuries of men: Who is he that will harm you? etc. The apostle doth not absolutely say none will do it, but he speaks of it as a thing so very unreasonable and so unlikely that it will not often happen. And this will appear-

1. If we consider the nature of virtue and goodness, which is apt to gain upon the affections of men, and secretly to win their love and esteem. True goodness is inwardly esteemed by bad men; it carries an awe and majesty with it, so that bad men are very often restrained from harming the good by that secret reverence which they bear to goodness.

2. If we consider the nature of man, even when it is very much depraved and corrupted. There is something that is apt to restrain bad men from injuring those that are remarkably good-a reverence for goodness, the fear of God, and of bringing down His vengeance upon their heads; and many times the fear of men, who, though they be not good themselves, cannot endure to see them oppressed, especially if they have found the real effects of their goodness in good offices done by them to themselves.

3. If we consider the providence of God, which is particularly concerned for the protection of innocency and goodness.

III. And yet we are not to understand this saying of the apostle, as declaring to us the constant and certain event of things without any exception. For good men are sometimes exposed to great injuries of which I shall give you an account in these following particulars-

1. Sonic that seem to be good are not sincerely so, and when they, by the just judgment of God, are punished for their hypocrisy, in the opinion of many goodness seems to suffer.

2. Some that are really good are very imperfectly so, have many flaws which do very much obscure their goodness; they are followers of that which is good, but they have an equal zeal for things which have no goodness in them, or so little that it is not worth all that bustle which they make about them, and will contend as earnestly for a doubtful opinion as for the articles of the faith which was once delivered to the saints, and will oppose a little ceremony with as much heat as the greatest immorality. In these cases it is not mens goodness which raiseth enmity against them, but their imprudent zeal and other infirmities which attend it.

3. The enmity of some men against goodness is so violent and implacable that no innocency can restrain their malice. Against these the providence of God is our best safeguard.

4. The last and chief exception is that of the cross, when the sufferings and persecutions of good men are necessary for the great ends of Gods glory, for the advancement of religion, and the example and salvation of others. (Abp. Tillotson.)

The practice of virtue the greatest security against our enemies

I. If a man be a follower of that which is good, tis probable no man will have any desire to harm him.

II. If we be followers of that which is good, tis certain no man, whatever his will be, shall have any power to do us any real harm.

1. The providence of God does in a peculiar manner watch over the righteous, to preserve them under all events.

2. The enemies of a righteous man cannot do him any real harm, because they cannot take from him anything wherein his true and proper happiness consists.

3. Whatever loss a good man sustains in the world upon the account of his concern for truth and virtue, shall be abundantly made good to him in that which is to come; and consequently tis so far from doing any real harm, that it ought rather to be accounted a gain than a loss. (S. Clarke, D. D.)

The protection of God

So long ago as the time of William Penn the efficacy of arbitration was demon strafed. He proposed to come to America without any weapons, and treat with the worst savages. Charles

II. scoffed at him and said, What: venture yourselves among the savages of North America! Why, man, what security have you that you will not be in their war kettle within two hours after setting your foot on their shores? The best security in the world, said William Penn. I doubt that, friend William, said the king. I have no idea of any security against these American cannibals but a regiment of good soldiers with their bayonets and muskets: and I tell you beforehand, with all my goodwill for you and your family, to whom I am under obligations, I will not send a single soldier with you. I want none of your soldiers, said William Penn. I depend upon something better. On what? asked the king. William Penn answered, On the Indians themselves, and their moral sense, and the protection of the Almighty God. And it is a fact in American history that for seventy years the red men kept that treaty, and it was not broken until the white men broke it.

Good still left unharmed

I have fallen into the hands of the publicans and sequestrators, and they have taken all from me. What now? let me look about me. They have left me the sun and moon, fire and water, a loving wife, and many friends to pity me, and some to relieve me, and I can still discourse; and, unless I list, they have not taken away my merry countenance, and my cheerful spirit, and a good conscience: they still have left me the providence of God, and all the promises of the gospel, and my religion, and my hopes of heaven, and my charity to them too: and still I sleep and digest; I eat and drink; I read and meditate; I can walk in my neighbours pleasant fields, and see the varieties of natural beauties, and delight in all that in which God delights, that is, in virtue and wisdom, in the whole creation, and in God Himself. (Bp. Jeremy Taylor.)

Followers of that which is good.–

Personal goodness

I. Its prospectiveness.

1. A desire for future good.

2. An expectation of future good.

II. Its sociality. It has a community of-

1. Paramount interest.

2. Leading aims.

III. Its reasonableness.

1. Our nature was made for goodness.

2. Christ came into the world to give us goodness.

3. God works to make us good.

4. The great struggle of our nature is to be good.

IV. Its reverence. Genuine religion is modest, devout, meek. (Homilist.)

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 13. Who is he that will harm you] Is it possible that a man can be wretched who has God for his friend? “All the devices which the devil or wicked men work against such must be brought to naught, and by the providence of his goodness be dispersed.”

If ye be followers, &c.] If ye be imitators of the good One, i.e. of God. , the good One, is one of God’s prime epithets, see Mt 19:17, and Satan is distinguished by the reverse, , the EVIL one, Mt 13:19, where see the notes. Instead of , followers, or rather imitators, , zealous of what is good, is the reading of ABC, fifteen others, both the Syriac, Erpen’s Arabic, the Coptic, AEthiopic, Armenian and Vulgate, with some of the fathers. This is a very probable reading, and Griesbach has placed it in the margin as a candidate for the place of that in the text.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

And who is he that will harm you? i.e. none or few will harm you, as being convinced and overcome by your good deeds, whereby even they are many times mollified and melted that are of themselves most wicked and hard-hearted, 1Sa 24:16,17.

If ye be followers of that which is good; either followers of God, who doth good to the evil and unkind; but then it should be rendered, followers of him who is good, or rather, followers of those things that are good: q.d. If you be diligent in doing good to others, none will have the heart to do you hurt.

Fuente: English Annotations on the Holy Bible by Matthew Poole

13. who . . . will harm youThisfearless confidence in God’s protection from harm, Christ, the Head,in His sufferings realized; so His members.

if ye beGreek,“if ye have become.”

followersThe oldestmanuscripts read “emulous,” “zealous of” (Tit2:14).

goodThe contrast inGreek is, “Who will do you evil, if ye be zealousof good?“

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

And who is he that will harm you,…. Or “can harm you”. God will not; for his eyes are upon the righteous, to protect and defend them, and, his ears are open to their cries, to avenge them; he is on their side, and he is the only lawgiver that is able to save, and to destroy. Christ will not; for when he came the first time, it was not to condemn, but to save; and when he comes a second time, though he will rule the wicked with a rod of iron, and dash them in pieces as a potter’s vessel; yet his people, who are his jewels, he will spare, as a man spares his only son. Good angels will not; these rejoice at the conversion, and in the salvation of sinful men, encamp about the saints, and are ministering spirits to them: nor the devil; though he would devour, he cannot; for greater is he that is in the saints, than he that is in the world: nor can sin; for though it wars against them, it shall not have the dominion over them; and though it often breaks in upon their peace and comfort, it cannot damn and destroy their souls: nor the law; for though it pronounces guilty, and curses those that are under it, and are of the works of it, yet since Christ has fulfilled it for his people, by obeying its precepts, and bearing its penalty, the curse, it lies not against them, nor can it inflict any punishment on them: nor the men of the world; who hate and persecute the saints; these can do them no real harm; they cannot hurt their grace, which shines the brighter, being tried and proved in the furnace of affliction; they cannot destroy their peace and comfort by all the trouble they give them; all the harm they can do them is to their bodies; they can do none to their souls; and even all the evil things they do to their bodies work together for their good; and they must be very wicked men that will do harm in any respect to such as behave well in states, cities, towns, or neighbourhoods:

if ye be followers of that which is good; of God, who is essentially, originally, and infinitely good, and does good to all his creatures, by imitating him in holiness and righteousness, in kindness, mercy, and beneficence; and of Christ, the good Shepherd, following him in the exercise of grace, as of humility, love, patience, c. and in the discharge of duty and of good men, the apostles of Christ, the first churches, faithful ministers, and all such who through faith and patience have inherited the promises, and that both in doctrine and practice; and of all good things, whatever is true, honest, just, pure, lovely, and of good report, particularly righteousness, godliness, faith, love, patience, and meekness. Some copies, as the Alexandrian, and others, read, “zealots”, or “zealous of good”; of good works, as in Tit 2:14 and so the Vulgate Latin, Syriac, and Ethiopic versions.

Fuente: John Gill’s Exposition of the Entire Bible

That will harm you ( ). Future active articular participle of , old verb (from , bad) as in Acts 7:6; Acts 7:19. Any real hurt, either that wishes to harm you or that can harm. See the words in Isa 50:9.

If ye be ( ). Rather, “if ye become” (condition of third class with and second aorist middle subjunctive of ).

Zealous of that which is good ( ). “Zealots for the good” (objective genitive after (zealots, not zealous), old word from (1Co 12:12).

Fuente: Robertson’s Word Pictures in the New Testament

Followers [] . Lit., imitators. But the best texts read zhlwtai, zealots. So Rev., zealous.

Fuente: Vincent’s Word Studies in the New Testament

1) “And who is he that will harm you.” (kai tis ho kakoson) who is the one harming you or doing you evil — this seems to be a rhetoric question, meant to affirm that no real, permanent harm shall come to the true servant of God. Heb 13:5; Rom 8:35; Rom 8:39.

2) “If ye be followers of that which is good “ If or should you be continuing (Gk. zelotai) zealots or servants of doing good, on fire for God. Peter rhetorically affirms that this progressive doer of Good shall prosper, not be seriously harmed, in whatsoever he does. See Psa 1:1-3. Consider the 3 Hebrew children and Daniel — were they really harmed? Dan 2:29-30; Dan 2:46-49.

Fuente: Garner-Howes Baptist Commentary

13 Who is he that will harm you He further confirms the previous sentence by an argument drawn from common experience. For it happens for the most part, that the ungodly disturb us, or are provoked by us, or that we do not labor to do them good as it behoves us; for they who seek to do good, do even soften minds which are otherwise hard as iron. This very thing is mentioned by Plato in his first book on the Republic, “Injustice,” he says, “causes seditions and hatreds and fightings one with another; but justice, concord and friendship.” (41) However, though this commonly happens, yet it is not always the case; for the children of God, how much soever they may strive to pacify the ungodly by kindness, and shew themselves kind towards all, are yet often assailed undeservedly by many.

(41) Στάσεις γάρ που ἥγε ἀδικία καὶ μίσεα καὶ μάχας ἐν ἀλλήλοις παρέχει, ἡδὲ δικαιοσύνη ὁμόνοιαν καὶ φιλίαν. — Rep. lib. 1.

Fuente: Calvin’s Complete Commentary

THE MINISTERS ACCOUNT OF HIMSELF

1Pe 3:13-17.

SOME years ago in my pulpit, Dr. A. C. Dixon delivered a sermon entitled, My Personal Experiences. It related to his birth, education, conversion, call to the ministry, with notable incidents from his professional career. It was modestly done and made at once a pleasing and helpful impression.

At that time one of our church officials urged me to do the same; but for reasons that seemed sufficient, I declined. Recently, in conversation with another official, whose judgment and counsel has been to me of the utmost value, it was suggested that, on some occasion, I should speak of my own pastorate, assigning to the larger company the reasons I had given him for conducting it along the lines it has been wont to go. My message this morning is in consequence of that counsel.

My conception of the ministry is that it should hide itself and reveal Jesus; and anything that looks to the exploitation of the person, or even the profession, rather than to the exaltation of Him who is Lord of all, is objectionable, and even offensive. I come, therefore, to this morning with trepidation, and yet clearly convinced that such a message has occasion at this juncture of our relations as pastor and people.

It is not my thought this morning to reply to criticism. Your uniform kindness and your careful consideration render that absolutely unnecessary; but rather, to give the reason for the course taken, and incidentally to answer earnest and serious questions.

The text compasses in a remarkable way what is in my mind. It presentsThe Ministers Conceptions; discussesThe Ministers Conviction; and remarks uponThe Ministers Conduct.

THE MINISTERS CONCEPTIONS

And who is he that will harm you, if ye be followers of that which is good?

Good is the only adequate goal of the ministers life. The great and even the Perfect example of the Gospel ministry was in the Man from Nazareth, and He went about doing good; and as has often been remarked, His goodness was not of the negative quality, put of the positive, rather; He did more than refrain from evil; He undertook and completed deeds of mercy. For the goody-goody minister we have difficulty even to retain respect. For the aggressively good man, either in the ministry or out of it, we have the profoundest reverence.

When I first felt called to the ministry my conception of goodness was wholly different from what I now understand it. I felt that it meant leaving all the things for which the flesh lusted, and at that point I had my fight. The things I should have to give up, I saw clearly, and tenaciously they clung; the things I should have to take up, I knew not, nor dreamed, and the years that have intervened have revealed the fact that the giving up process was even easier than the taking up.

Only recently there was a published interview with a successful minister. He was asked what led him to enter the ministry; whether his churches had been exacting and unreasonable; whether he counted himself discredited in the community at large because he was a minister; what changes his theological views had undergone; what had been the greatest occasion of discouragement in his ministerial life; whether, if he was back at the beginning he would choose this profession again, etc.? I was interested in his replies. They would be regarded by the average man as very well balanced and extremely sane, but there seemed to me to be a lack of harmony between the reply to the first question and the last. In answer to the first, What led you to the ministry? he said, It was the conviction that it was the place where I could do the most good; therefore the place where God would have me. In answer to the last, whether he would again choose the ministry if he were at the beginning of his career, he said, I do not know. I am in middle life; old age is creeping on. I am not a dollar ahead. The cost of living is increasing. I do not want to spend my last days at Fenton, Michigan in the home for pauperized ministers.

I know exactly how to sympathize with him. I know of nothing more pathetic than a letter which reached me only last year from an old minister eighty years of age, who was about to be separated from his old wife, and put into the county poor farm, while she at the same time was going to the home of relatives who had volunteered to care for her. And yet for the life of me, I cannot admit that even that man missed the goal of life! Better go down to a paupers grave and know that ones profession had had its goalgood, than perish in a palace, having missed the mark of high morality and of universal helpfulness. Who is he that will harm you, if ye be followers of that which is good?

But the ministers conceptions must involve more than goodness.

Courage is equally essential to his occupation.

Peter writes,

But and if ye suffer for righteousness sake, happy are ye: and be not afraid of their terror, neither be troubled.

It is amazing how much interest the public have in the city firemen; let them go on dress parade, and they are assured of a crowd. The reason is not far to seek; their profession calls for courage, and the world admires the courageous man. When soldiers return from fierce battles and bloody fields, their appearance in the streets is a sufficient signal to have the same lined with the populace. They represent deeds of daring, and all men admire.

The ministry is supposed to be a peaceful calling, but it ought never to be forgotten that Jesus Christ said, I came not to send peace, but a sword (Mat 10:34). And no man ever preached the Gospel with effectiveness without having in him the heart of a warrior. And in proportion as he can dispense with fear and consent to serve for righteousness sake, does he copy his great example Christ.

Do you remember how Elizabeth Stuart Phelps, in, A Singular Life, describes Bayard, the minister of Angel Alley? It was an April night, and sea and sky were soft in Windover. A stranger stood in Angel Alley, hesitating before a door, which bore above it these seven words, The Church of the Love of Christ. What goes on here? the gentleman asked of a bystander. Better things than ever went on here before; was the reply, theyve got a man up there. He aint no dummy in a ministers choker.

It takes a man to make a minister of the Gospel of the Son of God. When they said to John Knox, All the world is against you, the great Scotch preacher replied, Then I am against all the world. When they enjoined John Bunyan to pledge himself to preach no more, he answered, I would rather stay in jail until the moss grows on my eyebrows. And although the time has passed when the persecutions that used to be endured have to be met, the time has not come when the true minister of the Gospel meets no opposition and has no occasion for courage. On the contrary, he can never address himself to even the small questions of church administration without finding dissenters in his own church, nor espouse a great moral issue without seeing enemies rise out of the populace. If he is cowardly, he compromises, and the cause he knows he ought to advocate, dies in want of an apostle; if he is courageous, he advocates it, and takes the consequences that the cause may live.

Then to side with truth is noble when we share her wretched crust,Ere her cause bring fame and profit and tis prosperous to be just;Then it is the brave man chooses, while the coward stands aside,Doubting in his abject spirit, till his Lord is crucified, And the multitude made virtue of the faith they have denied.

More often than perhaps we imagine, men mistake stubbornness for courage; and what we call, in modern parlance, bull-headedness for bravery. But the fact remains that the cause of Jesus Christ would make much more rapid progress if the ministers of the Gospel executed the courage of their convictions and feared not fear, since, as Henry Van Dyke says, Courage is essential to guard the best qualities of the soul, and to clear the way for their action, and make them move with freedom and vigor.

Courage, the highest gift, that scorns to bend To mean devices for a sordid end;Courage, an independent spark from Heavens throne,By which the soul stands raised, triumphant, high, alone; The spring of all true acts is seated here,As falsehoods draw their sordid birth from fear.

If we desire to be good, we must first of all be brave, that against all opposition, scorn, and danger we may move straight onward to do the right.

Yet once more:

The minister makes Christ his absolute Saviour and Lord.

But sanctify the Lord God in your hearts?

Now it is at this point that I propose this morning to answer some pertinent questionsquestions that you as a people have a perfect right to ask; and questions that I, as your pastor, ought to answer.

Here is one of themWhy do you go away from us and spend so much time in evangelism as you do?

You would naturally expect that I have had reasons which were, to me at least, sufficient, and so they have been.

First of all, it is a physical and mental necessity. These periods of evangelism have, without exception, been semi-rest occasions. If it were not for these I could not stand the strain of this pastorate. They are the only seasons of the year when I sleep when I please, walk, ride, golf, or give myself to other exercise at my pleasure, and am not under the whip every minute.

In the next place, they break the dead level and the sameness in service, and, by their variety, recuperate. From them also I have brought the richest experiences of my life, in witnessing the power of the Gospel preached and dealing personally with men and women, and getting them to Christ; they are the most fruitful sources of effective illustration for home-sermonizing.

Furthermore, I have never doubted that each such meeting held, makes its certain and desirable contribution to the First Baptist Church of Minneapolis. There are members of this church this morning who have come to us from Texas, a score at least, and members who have come to us from Iowa, from Wisconsin, the Dakotas, and for that matter, from almost every state in which such meetings have been held,sometimes because they have been converted in these meetings; and at other times, because of the acquaintanceship made in connection with them.

Again, it was only possible to propose certain great movements for the church at home and abroad and indorse them with effective subscriptions by reason of the revenue coming from these meetings. In the times of my absence, aside from a short summer vacation, your committee has provided the best possible supplies, and I have paid for them out of my own purse. To offset these days of absence, I have brought to this pulpit from the Old World and the New, the best men I could possibly bring to it, for seasons longer and shorter, and have satisfied my own mind, at least, that I was not neglecting the home plant, and was investing in it as much as could be expected of the man that stood at its head.

But beyond all of this, and infinitely beyond it all, is the fundamental reason for such work, namely, the Lordship of Jesus Christ. He has the right to command my life as no one else on earth, or even in Heaven; and I have had as perfect a conviction from the day I was called to preach, that His will was evangelism as I have ever had that His will was a pastorate.

In fact, both of these thoughts have been so strong in me that there has been an incessant struggle, a never-ending conflict as to whether I belonged to the one or the other. That this has had no financial consideration is absolutely certain from the fact that when there was only a slight money return, yet my heart hungered for it as much as it does today, and though my calls then were not one in ten to what I now receive, I gave almost, if not as much time, to evangelism then as now. It has been a very fire within my bones, and when one comes to me and tells me that if I would only stay at home this church would become much greater than it is, my people would be more content about it, the school would make more rapid progress, the city of Minneapolis would have a greater uplift through my ministry, I answer, Perhaps it is all true, and yet it is no argument against the voice of the LordThis is the way, walk ye in it. To even attempt it would be to have a heart so ill-content as to unfit me for the best service at home, and the conviction of duties undone, so clear as to unsettle the pastorate itself. I thank God for those poets who put into verse the very thoughts that have surged in me for expression. He knew my feelings who wrote:

Oft, when the Word is on me to deliver,Lifts the illusion and the Truth lies bare,Desert or throng, the city or the river,Melts in lucid paradise of air,

Only like souls I see the folk there underBound who should conquer, slaves who should be kings, Hearing their one hope with an empty wonder Sadly contented in a show of things:

Then with a rush the intolerable craving Shivers throughout me like a trumpet call,Oh, to save these, to perish for their saving,Die for their life, be offered for them all.

I have no more question that my ministry in other cities is of God than I have that my ministry in this pulpit is of Him. And for me, that settles the issue.

But Peter passes from The Ministers Conceptions of His Call, to The Ministers Conviction of Truth.

THE MINISTERS CONVICTIONS

They should be clearly entertained.

But sanctify the Lord God in your hearts: and he ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear.

Never while I live shall I forget, nor indeed shall I cease to be grateful to, the man under whose oversight I did my first preaching and pastoral work. His voice had failed. For twenty-five or thirty years he had been the beloved pastor of one people, and even when he could not preach, they would not give him up. In my freshman year at college I was called to be the spokesman and brought into blessed fellowship with one of the best pastors God ever gave to a peopleMr. Monroe, of North Madison, Indiana.

I was ignorant and timid correspondingly, and prefaced many of my assertions with the word perhaps; and one night as we sat alone in his study, he said, Now, my boy, take the advice of your senior; quit that word perhaps1; become clearly convinced of the Truth before you speak it, and then voice it absolutely.

Whether that has accounted for my dogmatism, I do not know, but fully am I persuaded that he was right about it. With my honored co-laborer, Dean Frost, I believe the Truth is the most uncompromising thing in Gods world, and that the man who is to minister in it must have clear convictions of what it is.

In the day when John Tauler was the mightiest preacher of the hour, and when he was declaring that the very Lordship of Jesus Christ compelled his convictions and his utterances, they called him Dr. Illuminatus, or the Doctor upon whom a great light had shined.

No man will ever be worthy of that title whose convictions are not clearly entertained; and no man who does not himself hold a firm faith will ever bring the fellowship of believers to confidence in God. Charles Spurgeon says, God uses the faith of His ministers to breed faith in their people. You may depend upon it that souls are not saved by the minister who doubts. A preaching of doubts and questions can never save a soul for Christ. We must have great faith in the Word of God if we are to be winners of the souls of them who hear it.

Therein is the suggestion of another question

Why should you speak so often against Higher Criticism when we have none of it in our body? It is a fact, is it not, that there is not an assembly between the seas that entertains so little hospitality for this so-called New Theology. Why, then, drag it in?

Two or three suggestions: Has not the pew of this church come to its present attitude toward this deadly blighting thing by reason of what the pulpit has voiced? Is not the very air that we breathe laden with doubt, and shall the physician stay his hand even when health has been accomplished, provided the atmosphere in which his patrons live and move and have their being is filled with deadly bacteria? Shall he not attempt to exterminate that also and produce conditions of health?

And shall the doctor of medicine be more considerate of those who trust their physical health to him than the doctor of theology of those who trust to him their souls?

But over and above all this is the fact that this pulpit administers to a great body of young people, hundreds of whom are readers of the daily newspapers and the so-called sacred press, now secularized and skepticized, and the multiplied magazines; and to scores of others who sit before professors in grade, high schools, colleges and universities, where the reading of the Bible is not even permitted, and the faith which was once delivered, is flouted, and in the name of science the Scriptures are discredited. Have I no serious and ever insistent obligation to this magnificent company of alert, thoughtful minds, who will, within the next few years, determine absolutely and forever what faith they will entertain?

A mans ministry is many-sided, and there are more people than a few who must be taken into the consideration of it. Once in Chicago, a church official, who since that time has swallowed absolutely the whole theory of the new theology, told me that he was in utter sympathy with my views, but did not believe it necessary to preach them so often. Yet while that ministry was under the shadow of the great University, I opposed its wretched theology, and I certainly had my reward. Four young men, in attendance upon that school, were members of my church. One of them accepted its theology, gave up the thought of the ministry, and I know not how much faith remains.

A second one, at the end of two years, gave up his training there because he could not accept its theology, and went to another school where he graduated, and bore his testimony to the fact that the pulpit of the Calvary Church, Chicago, had appealed to him as more conclusive than the arguments to which he listened for six days at school.

A third, later a notable missionary to Assam, bore his testimony in our prayer meeting there, that his Saturdays on our mission field, and his Sundays, giving audience to the Word, was his salvation against the skepticism of the school where he was daily compelled to appear.

The fourth one, now our neighboring pastor, went through the four years of the University, completing its entire course, and repudiated its new theology, and has proven himself correspondingly a power.

Yes; I have had my reasons, and I am ready to give them to any man that asketh.

I have also my reasons for speaking as often as I have against Christian Science. Just so long as not a family in my church can fall under any serious affliction but one of these proselyters appears and, without any invitation from anybody, sits down to his unscriptural and unholy work, my voice shall not be silent; just so long as their literature is forced upon those to whom I minister, just so long as the daily newspapers give more space to this cult than they do to the hundred churches, I shall continue to speak, unfolding by my ministry its utter falsity, showing that it is neither scientific nor scriptural, nor even sane; for I know of nothing more deplorable than this, that he who once knew the Truth should be turned to believe a lie.

But the Apostle does not stop with the admonition that the Truth should be clearly understood; he makes another appeal, namely, this:

Faith should be fearlessly expressed. On the one side I have no natural love for polemics; on the other, I have no disposition to avoid them at the expense of truth. I believe with Edmond Scherer, of France, that as for natural religion, it exists only in books; that religions that have vital force and influence are positive religionsreligions that have a church and particular rites and dogmas.

I think with him also that it is impossible for a positive religion to have any other origin than a revelation. It is necessarily the intervention of God in the destinies of man; an account of Gods part in creating and saving the world. It is that or nothing.

I know the pain of presenting an unpopular cause; and I know the unpopularity of preaching plain Truth; and yet I know the powerlessness of Truth compromised, for Truth compromised is Christianity crippled and dying.

Paradoxical as it may sound, the most unpopular preacher that ever walked the earth was the Man from Nazareth; and yet He enjoyed the greatest popularity any man has ever known. Unpopular enough while He lived to invite His death; and popular enough since that time to influence nineteen centuries; and that same popularity will yet bring the break of day.

If there is one thing that the minister ought to pray it is in the language of the Moravian liturgy From the unhappy desire of becoming great, good Lord, deliver us. But in the determination to know the Truth and to tell it, he ought to pray the same Lord to establish his heart and loose his tongue.

And yet Peter is equally clear on another demand, namely,

These convictions should be modestly advocated. Charles Spurgeon was famed the world over as a polemic or fighter, and yet Charles Spurgeon was the man whose mien was modesty itself; and whose contention for the Truth was in kindly words; and whose language was so simple that a little boy, hearing him, said to his mother, Was that Mr. Spurgeon who talked? Why, he is not so great; I understood every word he said.

John Knox was a veritable son of thunder, but when on one occasion, the great congregation rose to pay him tribute, this bravest of all living apostles of the faith bowed his face in his arm, compressing into silence his utterances, and bursting into tears, fled in distress to his chamber.

No Baptist minister of modern times was Gordons equal as a defender of Gods Truth; and yet, when on his twenty-fifth anniversary, the Clarendon Church did him honor, he went home to weep and to say to his wife, Not unto me! Not unto me! Oh, that I could be hidden in the shadow of the Plant of Renown.

Peter summed it all upconviction clearly understood, fearlessly expressed, and modestly advocated.

But Peter concluded not, until he had spoken of

THE MINISTERS CONDUCT

Ones conception and ones deepest conviction are not in themselves sufficient; character is required; and conduct is the expression of the same. That is why Peter further continued, saying: Sanctify the Lord God in your hearts; * * having a good conscience; that, whereas they speak evil of you, as of evil doers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

The lessons to be gleaned from these words are clear.

The ministers conduct should satisfy his own conscience. That experience is basal to all success; without a good conscience, courage is impossible. If one will run the ages through he will find it is a fact that ministers have time and again been social reformers. He who said that there was never a revolution in Europe without a monk back of it was certainly near the truth. And the revolutions wrought were commonly important in character, far-reaching in extent, and socially essential. The greatest single benediction that ever came to Romanism was Martin Luthers Reformation. His contribution to Protestantism itself hardly exceeded that which he made to Catholicism. His protests, and proven charges, improved Romes conduct and compelled her to make afresh the articles of her faith. It also released the conscience of man to worship God according to the dictates thereof. And Martin Luther could never have wrought what he did, would never have dared to undertake so colossal a task had he been without a clear conscience.

R. F. Horton, the Old World critic, says some sane and sound things and among them, that A mans sermon is a fragment of himself. To preach in the power of the Spirit requires a clear conscience. The essentials of the Christian life are always and everywhere ethical and moral.

Bishop Freeman, when he was in Minneapolis, employed the illustration of Francis Assisi who said to the young monk, Let us go up into the town and preach. They fared forth, walking together through the streets and even down dark, dingy alleys, and finally out to the very outskirts of the city and back, and had never said a word. On their return the young monk said to him, Father, when do we begin to preach? to which Assisi answered, We have been preaching all the way. The people know who we are and what we represent and when we pass by they look at usit is a sermon. It should be so if Peters injunction here is correct.

John Watson, in his Cure for Souls, gives a report of a busy week and tells how he had spent the hours of the various days; what he did on Monday, what on Tuesday, what on Wednesday, Thursday, Friday, Saturday, every hour crowded to the utmost; and then when the rest day of others came, he found himself still in the harness compelled to drive on.

But even the fullest employment of time, even the bearing of the heaviest possible burden, intellectual or physical, is not sufficient. As Peter here declares: one must have a conscience which makes it impossible to be evil spoken of, lest the very Gospel that he preaches should be shamed in the failure.

Therefore, the still further essential is this:

The ministers conduct must discharge the Divine will.

For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing.

The problem of life with too many preachers seems to be the discovery of an easy path, the getting by without criticism, the sort of success that brings no adversity.

Such was not the early conception; nor indeed was it the experience of those men who were utterly faithful to the Lord. They were evil spoken of; they had to suffer; they had to endure as good soldiers of the Cross. There was no ignomy to which they were not subjected; no endurance they could escape; no persecution they passed around. They died daily, even as Paul declared. But in that circumstance they filled up the sufferings of Christ and rendered an effective ministry.

The fact is that the ministry has become too much a mere profession; that the office itself is now attended by too many honors and emoluments; the will of God is too seldom assiduously sought.

He was more than a poet who wrote:

The strong mans strength to toil for Christ The fervent preachers skill,I sometimes wish;But better far to do Gods will.

No service in itself is small Nor great, though earth it fill;But that is small that seeks its own And great, that seeks Gods will.

Fuente: The Bible of the Expositor and the Evangelist by Riley

V. SUFFERING AND THE GLORIES TO FOLLOW 3:134:19

1. Proper Conduct When Suffering For Righteousness 3:1317

1Pe. 3:13-14 And who is he that will harm you, if ye be zealous of that which is good? But even if ye should suffer for righteousness sake, blessed are ye: and fear not their fear, neither be troubled;

Expanded Translation

And who is he that will be harming you, if you are eager and zealous to do what is good and right? But even if you might suffer in behalf of (or, on account of) righteousness, you are blessed. And do not fear their fear (i.e., the things they do which would cause fear), neither let your mind be troubled, disquieted, or terrified.

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he that will harm you

HARMkakoo (from the same root as kakos, evil, which occurred once each in 1Pe. 3:10-12): to maltreat, cause evil to, oppress, afflict, harm.

if ye be zealous

ZEALOUSzelotes. The primary meaning is one burning with zeal; a zealot. Hence, one most eagerly desirous of something, zealous for a thing, a diligent aspirant, a devoted adherent. It is from the root word zeo which meant, according to Thayer, to boil with heat, be hota word sometimes used by ancient classic writers of boiling water.

The idea of the passage is, if you live such a life as just recommended in my previous exhortation, you need not fear.
There are two basic interpretations of these verses:
1. Christians are generally safe. Thus Macknight: Besides, in ordinary cases, we will have the favor of men; for few will do you evil, if ye be . . . Similarly, Matthew Henry states: this, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do. Worthy of thought under this consideration is the statement of Gal. 5:23, where, after listing the fruits of the Spirit that should be evident in a Christians life, Paul said, against such there is no law.

2. That we will not really be harmed (actually or permanently). Those who hold this view would cite such passages as Mat. 10:28, Mar. 10:29-30, Rom. 8:28. So Lange states: the sense is not: nobody will have any mind to harm you. Peter, at least, knew the world differently, and his Master had foretold differently (Ch. 1Pe. 2:12; 1Pe. 2:18, 1Pe. 3:9; Mat. 10:22-23; Mat. 10:38-39. Likewise, Pulpit Commentary: St. Peter does not mean, Who will have the heart to harm you? He knew the temper of the Jews and heathen; he knew, also, the Saviours prophecies of coming persecution too well to say that. Similarly, Zerr, Ellicott, and others.

In view of what is stated in 1Pe. 3:14 however, it seems this passage expresses ordinary circumstances, but that persecution would sometimes be their lot.

fear not their fear

i.e., the things they (the persecutors) do which would cause fear. Be not afraid of the terror which they cause. . . . do not dread or be afraid of their threatsAmplified N. T. They are not to be upset and fretful over the terror which their enemies would seek to instill.

neither be troubled

TROUBLEDterrasso: to cause one inward commotion, take away his calmness of mind, disquiet, make restless . . . strike ones spirit with fear or dread.

1Pe. 3:15 but sanctify in your hearts Christ as Lord: being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:

Expanded Translation

But in your hearts, sanctify and reverence Christ as Lord; being ready and prepared at any and every time to give answer (make a defense) to every person who asks you a reason (asks you to give an account) concerning the hope that lies within you, yet with meekness, mildness, forbearance, along with reverence and respect.

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but sanctify in your hearts Christ as Lord

Other translations of this passage could be but sanctify in your hearts the Lord Christ or . . . sanctify the Christ as Lord.
SANCTIFYhagiadzo. See our complete definition of the adjective form of the same word (hagios) in 1Pe. 1:15. Thayer says this word has its more primary meaning here, listing it along with Mat. 6:9 and Luk. 11:2, as meaning: to render or acknowledge to be venerable, to hallow.

The reference here may especially be with a view. to Christ as our protector.

Being ready always to give answer to every man

READYhetoimos: of persons; ready, prepared . . . for (the doing of) a thing.Thayer. See also Tit. 3:1 where the same word is used and in a similar sense.

ALWAYS-aei (a word closely related to aion, a word which occurs many times in the Scriptures and usually translated age or eternal). The word is an adverb and means always; i.e., (1) perpetually, incessantly (Act. 7:51, Tit. 1:12); (2) invariably, at any and every time (here). Notice the relationship of the Greek word to our word aye. It is from this Greek word that the old English word was derived.

GIVE ANSWERapologia (whence our word apologetic), verbal defense, speech in defense. Originally a speech made by a prisoner in his defense, it was later applied to the treatises written in defense of the Christian faith. Compare 1Co. 9:3, defense.

yet with meekness and fear

Meekness is defined and discussed under 1Pe. 2:17-18, 1Pe. 3:2, and fear under 1Pe. 2:18. Note the Expanded Translation.

Concerning the testimony about our hope in Christ, this verse demands:

1.

We must be prepared or ready to give it.

2.

We must be such alwaysat any and every time.

3.

We must be able to do to every man.

4.

We must do so with meekness and respect. Do you meet these qualifications?

1Pe. 3:16-17 Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ. For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.

Expanded Translation

Having a good (pure, clear, approving) conscience; so that, wherein you are spoken against (slandered, abused with words), they may be made ashamed who revile (falsely accuse) your good conduct in Christ. For it is more excellent to suffer for doing good, if the will of God should so will, than for doing evil.

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Having a good conscience

See also 1Pe. 2:19, 1Pe. 3:21. The word suneidesis, is defined fully by Thayer as the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending the one, condemning the other, When one has a conscience about a subject or matter, he has a sense or consciousness of right or wrong concerning that subject. But here the Apostle exhorts us to have a good conscience. What would this include? Probably here a good conscience refers to an approving one, Notice the context, In spite of the ridicules and jeers of the worldling that spoke against them, they were to have a conscience that approved of their actions so that they inwardly felt that God was with them.

Taking a broader view of the term good conscience, according to the Scriptures, it is commendable to have:

1.

An informed conscience (1Co. 8:1-8).

2.

A pure conscience (Heb. 9:13-14, 1Ti. 3:9).

3.

A sensitive, responsive, or tender conscience, (Notice 1Ti. 4:1-2, which describes the opposite.)

4.

A good conscience (here).

Some may have an approving conscience when they are really in sin. This can easily happen if we do not constantly inform and educate our conscience that it might properly approve what the Scriptures approve. It would sting us and prick us when the Bibles teachings condemn our actions, A thermostat is an excellent help in keeping your house warmed by the heat of the furnace, if it is in good working order. So with the conscience. If it is properly informed, sensitive and pure, then it will approve what is endorsed by Gods Word.

they may be put to shame

This is all one word in the original. See it defined under 1Pe. 2:6 (kataischuno). who revile your good manner

REVILEepereadzo. Compare epereia, spiteful abuse, to insult, treat abusively, use despitefully, revile. Thayer says it is here used in a forensic sense, meaning to accuse falsely.

For it is better

BETTERkreitton, means more excellent, superior, more valuable; hence, more conducive to good.

if the will of God should so will

Literally, if Wills the will of God.
Suffering for well-doing is to our credita compliment to us. See Mat. 5:10-12, and in this book, Ch. 1Pe. 4:14-16 and 1Pe. 2:19-20. Suffering for evil-doing is to our discredit, and is something to be ashamed of.

Fuente: College Press Bible Study Textbook Series

(13) And who is he that shall harm you?There is always a ring of scornful assurance in an interrogative introduced by and: And who, pray?

If ye be followers.Rather, if ye make yourselves zealots. The phrase looks on into the future; not merely if at present ye be. And the word which means follower (i.e., imitator) is here a false reading for zelotes, the name by which St. Peters lesser namesake among the Apostles was known, probably because of his enthusiastic attachment to the old or to the new Law. The same zelotes is found in Tit. 2:14 and elsewhere. The translation, of Him which is good, is perfectly possible, but does not quite so well suit the context. Some writers (Leighton among them) take the verse to mean, or at least to include, that when men see the goodness and loving-kindness of our lives they will not be disposed to hurt us. This thought is, however, foreign to the passage. It means that men and devils may try their worst, as they did on Christ, and cannot harm us.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

III. THE BEARING PROPER FOR CHRISTIANS UNDER PERSECUTION, 1Pe 3:13 to 1Pe 5:14.

1. The blessedness of sufferers for righteousness, 1Pe 3:13-14.

13. Who harm you The general experience of the world is, that good and benevolent men need anticipate no injury from the malice and violence of the wicked. “Justice,” says Plato, “causes concord and friendship.” Yet there are exceptions, as the next verse allows and experience proves. The word , imitators, is used in six other places in the New Testament, and in every instance is connected with a person who is to be followed, or imitated. It should be so here; and we would then read, if ye be imitators of him that is good, namely, of the Lord Jesus Christ. The authority, however, is strong for , zealots, which Tregelles, Alford, and Wordsworth adopt.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘And who is he who will harm you, if you are zealous for what is good?’

The first principle is that if they are zealous for what is good (i.e. what has already been revealed as good in the previous verses), then no one will justly harm them. In the normal course of events they will be safe from harm. They can then be sure that if they do suffer it will not be because of their own deserts but within God’s special purposes.

Fuente: Commentary Series on the Bible by Peter Pett

They Can Go Forward In Confidence to Face Whatever Comes Knowing That The Victory Over Suffering Has Already Been Won ( 1Pe 3:13 to 1Pe 4:6 ).

Peter now encourages them in the face of opposition. They are not to be afraid when they suffer for righteousness’ sake, but are rather to set apart Christ as holy in their hearts, and ensure that they can give a good answer concerning Him to their adversaries, doing it with a proper attitude (meekness) and in the fear of God. They must however ensure that their own behaviour is right and correct, so that their conscience is clear about all that they do. For it is better to suffer for well-doing rather than for evildoing.

In this they are to remember how Christ suffered too. And why He did so. He suffered for well-doing, for He was suffering for sin, the righteous for the unrighteous that He might bring us to God. And after that He Who was dead was made alive, and proclaimed His victory to those fallen angels still in chains under God’s judgment. Righteousness had triumphed over unrighteousness. Good had triumphed over evil. The Obedient had triumphed over the disobedient. And as a result He was seated at God’s right hand with all angels and heavenly authorities and powers being subjected to Him.

These words serve to confirm that the problems of the church were connected with false gods and idolatry. For here he is combating their fears by assuring them of God’s victory over both. He is reminding them that when supernatural beings had previously interfered in God’s affairs they had been summarily dealt with, while the righteous had been delivered. And the same was true of all that had opposed Christ. Thus in their suffering, resulting from the attitude of those who worshipped false gods, His people could recognise that they were on the winning side, as their baptism, which indicated their right attitude of heart and conscience, confirmed. They were thus, by their suffering, having their part in the final victory. And even if they should die under persecution, they can be sure that they will then be made alive in the spirit along with Him (1Pe 4:6).

Fuente: Commentary Series on the Bible by Peter Pett

Walking in Love in the Midst of Persecutions – This love walk will mean persecution and suffering. In 1Pe 3:13-17 Peter explains how a lifestyle of submission and obedience to Christ brings suffering, and he gives Christ as our supreme example (1Pe 3:18-22). He first dealt with submission to those in authority within society (1Pe 2:11 to 1Pe 3:12), and follows by an exhortation to endure suffering (1Pe 3:13 to 1Pe 4:6) because persecutions are often inflicted from a pagan society.

1Pe 3:13 introduces a passage on suffering for righteousness sake. The passage in 1Pe 3:13-19 explains that we are to be followers of that which is good. The statement is found as a reference to a previous passage on good works (1Pe 2:13 to 1Pe 3:12), which began by saying, “whereas they speak against you as evildoers, they may by your good works , which they shall behold, glorify God in the day of visitation.” (1Pe 2:12) Thus, the underlying emphasis of 1Pe 2:13 to 1Pe 3:12 is about good works before the Gentiles as a testimony of God’s redemptive work in our lives and the future hope of our eternal inheritance.

1Pe 3:15 Comments – The hope within us was planted in our hearts in 1Pe 1:13 after having heard it described in 1Pe 1:3-12. We maintain our focus upon this hope by abstaining from fleshly lusts (1Pe 2:11), and we battle to keep this hope alive within us until the end by deciding to suffer as Christ suffered (1Pe 4:1).

1Pe 2:11, “Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul;”

1Pe 4:1, “Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin;”

1Pe 3:18 Comments – 1Pe 3:18 tells us that Jesus Christ was put to death in the flesh, but quickened by the Spirit. In 1Pe 3:21 Peter will refer to water baptism, which is a symbol of our identification with the death, burial and resurrection of our risen Lord.

1Pe 3:20 “eight souls were saved by water” – Comments The NASB reads, “eight persons were brought safely through the water.”

1Pe 3:19-20 Comments Jesus Preaches in Hell 1Pe 3:19-20 describes the amazing event of Jesus going into Hell and preaching to those who died up to the time of Noah’s flood. Within the context of these verses the phrase “spirits in prison” refers to those people who died during the time of Noah’s flood. They are called “spirit” and not men because they no longer dwell in a physical body. Upon further reading in this epistle, we see a group of people called, “them that are dead” in 1Pe 4:6. Therefore, this confirms the fact that this verse refers to those who were in hell when Jesus spent three days and nights in the heart of the earth (Mat 12:40).

1Pe 4:6, “For for this cause was the gospel preached also to them that are dead , that they might be judged according to men in the flesh, but live according to God in the spirit.”

Mat 12:40, “For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth .”

Peter testifies to Jesus being in Hell prior to His resurrection when he quoted from Psalms 16 on the day of Pentecost.

Psa 16:10, “For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption.”

Many believers have been taken to Heaven and Hell with Jesus Christ and toured these places. Jesus sent them back to earth to testify that these eternal places of rest and of torment actually exist. If we believe these modern testimonies, then we should have no problem believing that Jesus visited Hell during His three days of burial in the tomb.

Perhaps God allowed the Gospel to be preached to all those who lived before the Flood because they had less testimonies of God’s standard of righteousness and of His divine judgment than those who lived after the Flood. In other words, post-flood mankind now had an eternal reminder of God’s standard of righteousness by living in a post-flood world so that they are without excuse. The evidences of a great catastrophe are everywhere to behold as a testimony of God’s wrath upon sinful mankind. It is also possible that very few men, perhaps only those few righteous men listed in Genesis under Seth’s genealogy, were accounted righteous and entered into Heaven, so that almost all of mankind before the Flood were judged in their sins and went to Hell. To this congregation of sinners Jesus preached the Gospel. They may have been held in a special place in Hell for this very event of Christ’s coming. 1Pe 4:6 goes on to explain why Christ preached to them, so that their judgment might be just.

The Gospel of Nicodemus, a New Testament Apocryphal book, testifies to the belief of the early church that Christ Jesus descended into Hell to preach to those imprisoned there. [98]

[98] The Gospel of Nicodemus, “Part 2: The Descent of Christ Into Hell,” trans. Alexander Walker, in The Ante-Nicene Fathers, vol. 8 (New York: Charles Scribner’s Sons, 1916), 336-8, 448-58.

1Pe 3:21  The like figure whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God,) by the resurrection of Jesus Christ:

1Pe 3:21 “but the answer of a good conscience toward God” Word Study – There are two possible grammatical translations for the phrase “but the answer of a good conscience toward God” in 1Pe 3:21:

1. “But a request from (Ablative) a good conscience unto God.”

2. “But a request of (Genitive) a good conscience unto God.”

Comments – The context of this passage suggests a meaning, “the lifestyle of a good conscience towards God.” In other words, 1Pe 3:16 tells us to “have a good conscience,” which means a daily commitment to walk with a pure conscience.

Noah had a good conscience towards God, See:

Gen 6:8, “But Noah found grace in the eyes of the LORD.”

Gen 6:9, “These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God .”

Gen 7:1, “And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation .”

Gen 6:5, “And GOD saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually .”

Note the conscience of the believer before God:

Heb 10:22, “Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience , and our bodies washed with pure water.”

Comments – Joyce Meyer said that the hardest pillow to sleep on is a guilty conscience. [99]

[99] Joyce Meyer, Life in the Word (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.

1Pe 3:21 Comments – In 1Pe 3:21 Peter seems to appeal to his readers to walk before God with a good conscience in order to insure their salvation. It reflects an earlier appeal for a life of holiness, or sanctification. In 1Pe 3:18-20 Peter has referred to two events that represented the meaning of our ordinance of water baptism in the New Testament Church, which were Jesus’ resurrection in the New Testament and the Flood of Noah from the Old Testament. Water baptism is an outward expression of our faith in the Jesus’ death, burial and resurrection. Noah, Moses and the Israelites all passed through water in order to be saved. We also are to do this. Jesus’ disciples in New Testament went thru water baptism, and we are to do it, also. When Noah entered into the ark, it was an act of obedience to demonstrate his faith in God. This act of obedience saved him. His salvation started in his heart, but his entry into the ark saved him. This is what 1Pe 3:21 is saying takes place in our heart when we are water baptized.

The baptism that saves us is not being dipped in water to wash away dirt, but a water baptism, which is an act of faith that allows us to have a good conscience towards God. It is the act of baptism, in obedience to God’s command, that gives us this good conscience. A formal altar call is a relatively recent activity in church. But before this time, the act of water baptism served as the first outward testimony that a person had become a Christian. It was the first act that a new believer does in obedience to Christ. In the early Church, water baptism was a new believer’s first public testimony of his/her decision to follow Christ rather than a response to an altar call. It serves as a “crossing over the line” into a genuine commitment to join a local fellowship of believers. It is the first step in the Christian life as an act of obedience. Water baptism is the pledge of a good conscience toward God and our initial response to faith in Christ’s redemptive work on Calvary. As an act of faith and promise to serve God, baptism is our way of pledging to serve God with a good conscience night and day. In this sense, the new believer becomes identified with the body of Christ. If his old friends ever questioned his sincerity and hoped that he would come back into their worldly traditions, then water baptism served to settle the issue once and for all. The new believer was then genuinely considered a “Christian.” This is why water baptism gives the believer a good conscience towards God. It is like responding to an altar call.

1Pe 3:22  Who is gone into heaven, and is on the right hand of God; angels and authorities and powers being made subject unto him.

Fuente: Everett’s Study Notes on the Holy Scriptures

Fuente: The Popular Commentary on the Bible by Kretzmann

The Christians as followers and defenders of good:

v. 13. And who is he that will harm you if ye be followers of that which is good?

v. 14. But and if ye suffer for righteousness’ sake, happy are ye; and be not afraid of their terror, neither be troubled,

v. 15. but sanctify the Lord God in your hearts; and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear;

v. 16. having a good conscience, that, whereas they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ.

The Christians may sometimes have to bear evil for a season, but in reality all things work together for good to them: Who will do you wrong if you are zealous for that which is good? If the Christians at all times are zealous for that which is right and good, if they have a veritable passion for that which has the approval of the Lord, then nothing can really work lasting harm in their case, for they are under God’s care and protection. The only things which really will hurt us, in time and in eternity, are disobedience, deviation from God’s Word. But no enemy can take away from us the true, eternal blessings: God’s grace and mercy, forgiveness of sins, righteousness, peace with God, joy in the Holy Ghost.

And should God permit some evil to strike us, the apostle again has a word of comfort: And even if you should suffer on account of righteousness, yet you are blessed. That is true enough, he means to say, it does happen that the malice of your enemies will reach a point where the very fact of your leading a blameless life will act as a spur to their hostile attitude, increase their bitterness, and make them all the more determined to harm you, to cause you suffering. But what of that? In the very midst of such sufferings the Christians are to be congratulated, for the blessing of the Lord rests upon them, and they are truly happy, Mat 5:10-11. It follows, then: But their fear do not fear, neither be disturbed; but the Lord Christ sanctify in your hearts, always ready with a reply to everyone who demands an account of you concerning the hope which is in you. It appears throughout the discussion that the conduct of the Christians in persecutions is not a matter of indifference, but is carefully regulated by the will of the Lord. This the apostle shows in a passage from the Old Testament, Isa 8:12-13. The enemies of Christ and of the believers will often resort to threats, in order to create fear in the hearts of the Christians, backing them up by such acts of meanness as to make life almost unbearable in certain instances. And yet the Christians should not let themselves be disturbed or filled with fear. It is true, their enemies can do much harm, they can even, with God’s permission, take the life of the believers, Mat 10:28, but they must fall back in helpless anger before their inability to harm the soul, so long as the Christians cling to their allegiance, so long as they sanctify, hallow, Christ in their hearts as their Lord and Master, put their trust in Him and wait for Him to repay at His time. In the meantime they will also not overlook the necessity of confessing their Lord, of being ready with a proper reply for any one that may demand an account of them concerning the hope of their faith. This does not mean that every frivolous scoffer may make the Christians the butt of his untimely jokes; for that would be throwing pearls before the swine. What the Lord wants us to do is to be ready with an exposition of our hope of salvation and particularly of our expectation of the second coming of Christ in the case of every person that shows a real interest in the Christian doctrine as we profess it. Whether this be a genuine searching for the truth or a mere curiosity, it may pave the way for a proclamation of the Gospel that may save a soul. Such a testimony concerning Christ, as the apostle writes, must always be made in meekness and in fear. All personal bitterness must be put aside, a holy reverence for the Word of God must fill the heart, for it is the honor of the Lord which is at stake.

There is one more factor that must not be missing at the time when such a confession is made: Having a good conscience, so that, in their very slander of you as of evil-doers, those that slander your good conduct in Christ may be ashamed. Christians that are obliged to rise in defense of the Christian truths have particular need of being careful in their entire conduct, lest there be something in their life which will give their opponents a reason to scorn all instruction which they might be able to give. So clean, so beyond reproach the lives of the believers should be at all times that such as still presume to speak evil of them will find themselves without foundation for their statements and will thus heap shame and disgrace upon themselves, a fact which may again result to the advantage of the Christian religion.

Fuente: The Popular Commentary on the Bible by Kretzmann

1Pe 3:13. And who is he that will harm you, &c. This is in the nature of a proverb, or general truth, which is not without many exceptions; for there have been many such times and places, wherein those who would live godly in Christ Jesus, could not escape persecution: 2Ti 3:12. And therefore many of the righteous, notwithstanding all their care to give no offence, and to practise what was good, have been obliged to pass through much tribulation, in order to enter into the kingdom of God; and some persecutors, and tyrannical men, have been of so cruel a disposition, as that no meekness, patience, or goodness of the pious could soften them. However, it is the most likely way to soften the hearts of one’s enemies, to be steadfast in patience and goodness, and to abound in a meek and peaceable behaviour. The generality of mankind are affected with such a conduct; though many have arrived to so great a pitch of cruelty, and hardness of heart, as not to be moved thereby.

Fuente: Commentary on the Holy Bible by Thomas Coke

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.

] 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.

] an impressive and passionate question (stronger than a simple negative), in which must be noted the form , sc. instead of , as also the sharp contrast between and the subsequent . “Do harm,” as a rendering of (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 , 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.: , . 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]

] 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 , 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.

; comp. 1Co 14:12 ; Tit 2:14 . If the reading be adopted, its connection with the neuter is somewhat singular, still the verb 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 is “to make evil-doers in the judgment of God,” is altogether wide of the mark. Although , corresponding to the Hebrew , as applied to a judge, may mean: “to condemn,” or properly: “to declare a person a ,” it does not follow therefrom that it may also have the meaning of “causing God to declare a person a .”

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2401
THE PERSECUTED ENCOURAGED

1Pe 3:13-15. And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness sake, happy are ye: and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts.

EVERY kind of argument is urged in the Holy Scriptures to animate and encourage the followers of Christ. Sometimes the present benefit, arising from piety, is proposed as an inducement to walk in the paths of holiness: He that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it [Note: ver. 10, 11.]. Sometimes a holy life and conversation is recommended, by a consideration of the regard which God himself will pay to it, and the approbation of it which he will be sure to express: For the eyes of the Lord are over the righteous, and his ears are open to their prayers: but the face of the Lord is against them that do evil. In my text, the approbation of men also is held forth, as in some respects a recompence to be hoped for: For who is he that will harm you, if ye be followers of that which is good? But, aware that this argument would not always prove valid, the Apostle turns his address to a consolatory strain; and encourages the Lords people with the thought, that if they should not meet with approbation from men, they might yet assure themselves of abundant support and comfort from their God.

Now, in these words, I wish you to notice,

I.

The point conceded

Humanly speaking, it should seem impossible that any should suffer for righteousness sake
[If we be followers of that which is good, and maintain a holy consistency in our conduct, we must, one would think, meet with universal approbation. For we give to no one any occasion for offence: and when we meet with unkindness from others, we render nothing but good in return for it. If perverse and prejudiced people will speak evil of us, our good conversation will put them to silence and to shame [Note: 1Pe 2:12; 1Pe 2:15; 1Pe 3:16.]. Hence wives are encouraged to hope, that if, unfortunately, they are connected with unbelieving husbands, they may by their good conversation win those who would not be won by any thing else [Note: ver. 1.]. At all events, after a season this may be expected, if not at first; since God has said, that when a mans ways please the Lord, he maketh even his enemies to be at peace with him [Note: Pro 16:7.]. Hence the question in my text is reasonable, and, one would think, unanswerable.]

Experience, however, proves that sufferings for righteousness sake cannot altogether be avoided
[This is conceded in my text; and in other parts of this epistle is plainly intimated: This is thankworthy, if a man for conscience toward God endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently, this is acceptable with God: for even hereunto were ye called [Note: 1Pe 2:19-21.]. Now, here it is intimated, not that we may suffer though we do well, and maintain a good conscience toward God, but because we do so: our very piety may be the ground on which the sufferings are inflicted. This shews that there is more connexion between the different beatitudes in our Lords Sermon on the Mount than we should be ready to imagine. Our Lord, after saying, Blessed are the poor in spirit, and they that mourn, and the meek, and they that hunger and thirst after righteousness, and the merciful, and the pure, and the peace-makers, adds, Blessed are they that are persecuted for righteousness sake [Note: Mat 5:3-11.]. But what connexion can there be between persecution and the characters before portrayed? Can they be persecuted? Are there any people in the world so blind, yea, so abandoned, as to revile them, and persecute them, and say all manner of evil falsely against them, and that too for Christs sake, and because of his image that is thus enstamped upon them? Yes; this piety is the very thing which will provoke the worlds enmity, and call it forth in every act of hostility that can be conceived. For thus has our Lord forewaned us: If ye were of the world, the world would love its own: but because ye are not of the world, but I have chosen you out of the world, therefore the world hateth you [Note: Joh 15:18-19.]. David found it so in his day: They that render evil for good are against me, because I follow the thing that good is [Note: Psa 38:20.]. And we also shall find the same: for it is said, All that will live godly in Christ Jesus shall suffer persecution [Note: 2Ti 3:12.]. Indeed, if our blessed Lord himself could not escape, notwithstanding the inconceivable wisdom of his discourses, and the immaculate purity of his whole conduct, how shall we, who are so frail and fallible, hope to pass without much inveterate opposition? If they called the master of the house Beelzebub, much more will they those of his household [Note: Mat 10:25.]. Hence we are told not to be surprised at persecution, when it comes: Beloved, think it not strange concerning the fiery trial which is to try you, as though some strange thing happened unto you.. But let none of you suffer as a murderer, or as a thief, or as a busy-body in other mens matters: yet, if any man suffer as a Christian, let him not be ashamed; but let him glorify God on this behalf [Note: 1Pe 4:12; 1Pe 4:15-16.].]

This point being conceded, let us proceed to consider,

II.

The consolation administered

Persecution for righteousness sake is by no means so great an evil as people are apt to imagine.

1.

It is no proper ground for sorrow

[Would any one wish for a testimony from God, that he is in the right way, and that God is well-pleased with him? Behold, that is the very satisfaction which such evil treatment is intended to convey: They shall lay their hands on you, and persecute you; delivering you up to the synagogues and into prisons; being brought before kings and rulers for my names sake: and it shall turn to you for a testimony [Note: Luk 21:12-13.]. But it is, in fact, a participation of Christs sufferings, and a source of great glory to God. And is that a ground of sorrow? No; but rather of exalted joy; as the Apostle tells us: Rejoice, inasmuch as ye are partakers of Christs sufferings; that when his glory shall be revealed, ye may be glad also with exceeding joy. If ye be reproached for the name of Christ, happy are ye; for the Spirit of glory and of God resteth upon you. On their part, he is evil spoken of; but on your part, he is glorified [Note: 1Pe 4:13-14.]. In truth, it is a signal honour conferred upon us: and, instead of repining at it, we ought to rejoice that we are counted worthy to sustain it [Note: Act 5:41.]. But to speak of it thus, is, in reality, to come very far short of the statement which should be given: for, if the truth be spoken, it is a most invaluable gift: Unto you it is given, in the behalf of Christ, not only to believe on him, but also to suffer for his sake [Note: Php 1:29.]. Yes, it is conferred as Gods choicest gift, in answer to the prayers of his only dear Son. In bestowing upon us pardon, and peace, and holiness, and glory, God gives to us: but when we are permitted to suffer for righteousness sake, we give to God: we give our reputation, our property, our body, our life, to be disposed of according to his will, and for the glory of his name. And surely this is an honour in which we ought to rejoice with most unfeigned and exalted joy [Note: Mat 5:12.].]

2.

It is no just occasion for fear

[I will grant, that there is a confederacy of the whole world against us: (that is the case supposed by the prophet, whose words are cited in my text [Note: Isa 8:12-13.]:) What can they do? They cannot touch so much as a hair of our head, without the special permission of our God [Note: Mat 10:29-30.]: nor can they do any one thing which shall not be overruled for our eternal good [Note: Rom 8:28.]. Hear the representation which holy David gives us of this matter: The wicked plotteth against the just, and gnasheth upon him with his teeth. The Lord shall laugh at him [Note: Psa 37:12-13.]. And if the Lord laugh, shall we cry? God designs both to prepare us for glory, and to increase to us the measure of our happiness to all eternity: and for these ends he permits ungodly men to put us into a furnace, that lie may purify us from our dross; and he makes our light and momentary affliction to work out for us a far more exceeding and eternal weight of glory [Note: 2Co 4:17.]. Now, who that knew the designs of Heaven in relation to us, would dread the process by which such ends were to be accomplished? God has said, that the wrath of man shall praise him; and the remainder of it he will restrain. As one, who, in a flood that threatens to destroy his mill, lets upon it so much water only as shall accomplish his own purposes, and turns off the remainder by another sluice; so will God effect his gracious purposes for his peoples good, by the very efforts which their enemies are making for their destruction. Knowing this, therefore, we should not be afraid of their terror, nor be troubled at any confederacies they may make against us.]

3.

A due regard to God is an ample security to all his people

[To sanctify the Lord God in our hearts is to conceive of him as an all-wise Governor, that orders every thing in heaven and earth; and as an all-sufficient Protector, who is a wall of fire round about his people, not only to protect them, but to devour their assailants [Note: Zec 2:5.]; and, lastly, as an all-gracious Rewarder, who, if we suffer with him, will cause us also to reign with him, that we may be glorified together [Note: 2Ti 2:11-12. Rom 8:17.]. In this view of him, our duty is precisely what St. Peter tells us: Let them that suffer according to the will of God, commit the keeping of their souls to him in well-doing, as unto a faithful Creator [Note: 1Pe 4:19.]. We have only to realize in our hearts the agency, the power, the love, the faithfulness, of the omnipresent God, and we shall be as composed in the conflict, and as confident of the victory, as if we were already in heaven. If God has said, Fear not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness [Note: Isa 41:10.]; it is not merely our privilege, but our duty, to reply with David, The Lord is my light and my salvation; whom then shall I fear? The Lord is the strength of my life; of whom then shall I be afraid [Note: Psa 27:1.]?]

Improvement
1.

Let us be thankful for the peace we enjoy

[There have been seasons in the Church when persecution has raged with great fury, and almost driven Christianity from the face of the earth. That it is not so now, is not owing to mens love of religion; but to the protection afforded by human laws, and to the prevalence of an idea, that toleration in religion is essential to civil liberty. It is however a great mercy to us to live in these days: and I call upon you to improve the opportunities afforded you. You can assemble together, none making you afraid: you can consecrate yourselves to the Lord, without any apprehension of being dragged for it to prison or to death. You must not however imagine, that the offence of the cross has ceased, or that you will not in your domestic and social circles have any thing to suffer. You may still have to make considerable sacrifices: your parents and governors may still act an unkind and oppressive part towards you; and your friends may treat you with such contempt as is not easy to be borne. But, if you are not called to resist unto blood, you have reason to be thankful: and, in this season of comparative peace, you must prepare to maintain, when called to it, a vigorous and active warfare. The roaring lion is as vigilant as ever to destroy; and you also must be vigilant, if you would defeat his efforts [Note: 1Pe 5:8.].]

2.

Let us, when persecution shall arise, act worthy of our high and holy calling

[The command of our blessed Lord is, that we should be ready to lay down our lives for his sake. And he has plainly told us, that he who will save his life, shall lose it; and he only who will lose his life for his sake, shall save it unto life eternal [Note: Luk 17:33.]. On no other terms can we be acknowledged as his disciples. Nor should we wish for any other terms than these. We should be ready to rejoice in tribulation [Note: Rom 5:3.]; and to glory in the cross [Note: Gal 6:14.] for our Lords sake: yea, we should even take pleasure in infirmities and distresses for his sake, in order that he may be glorified in us, and that his strength may be perfected in our weakness [Note: 2Co 12:10.]. To all of you then I say, Prepare to approve yourselves good soldiers of Jesus Christ. Whoever you are, you are to fight the good fight of faith [Note: 1Ti 6:12.], and to stem the torrent against all the enemies of your salvation: and to you God says, as he did to the Prophet Ezekiel, Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads; as an adamant, harder than flint, have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house [Note: Eze 3:8-9.]. Be faithful unto death, and then will God give unto you the crown of life [Note: Rev 2:10.].]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

13 And who is he that will harm you, if ye be followers of that which is good?

Ver. 13. And who is he that will, &c. ] Natural conscience cannot but do homage to the image of God stamped upon the natures and works of the godly; as we see in the carriage of Nebuchadnezzar and Darius toward Daniel. I have known some (saith Mr Bolton) the first occasion of whose conversion was the observation of their stoutness under wrongs and oppressions, whom they have purposely persecuted with extremest hate and malice.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

13 .] And (connected with what preceded: seeing that God takes such care for the righteous, and that the result of that care will be a life worthy to be loved, and good days. Beza, Bengel, al., would make the only a ‘formula interrogandi.’ But the other is to me much more probable: and indeed, as De W. well says, even in cases where appears merely to introduce a question, it in reality always connects) who is he that shall harm you (not, as Wies., if I understand him, “that will have any mind to harm you” ( nicht in dem Sinne dass Riemand ihnen etwas anhaben kann sondern in dem Sinne, dass ihnen Riemand Uebles wird thun wollen ): many will have this: but your will be such as to turn off all their malice and make even suffering itself to be happiness) if ye be (by having become: aor.: but we cannot express this in English otherwise than by expressing its result, ye be ) emulous [i. e. as in E. V. followers: the Rheims version has emulators , which if it were sufficiently English would be better] of that which is good ( is first, for emphasis: “if it be that which is good, of which you are zealous?” Thus the contrast between and is stronger. The adj. has been taken by some as masc.: but probably only on account of the apparent difficulty of (rec.) being joined with it. This latter reading has most likely come in from 3Jn 1:11 , , )?

Fuente: Henry Alford’s Greek Testament

13 4:6 .] Exhortation to right behaviour towards the world in persecutions which come upon them for righteousness’ sake (13 17): and that by the example of Christ (18 22), whose suffering in the flesh, and by consequence whose purity and freedom from sin they are to imitate ( 1Pe 4:1-6 ).

Fuente: Henry Alford’s Greek Testament

NASB (UPDATED) TEXT: 1Pe 3:13-22

13Who is there to harm you if you prove zealous for what is good? 14But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their intimidation, and do not be troubled, 15but 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; 16and keep a good conscience so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame. 17For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong. 18For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the spirit; 19in which also He went and made proclamation to the spirits now in prison, 20who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the water. 21Corresponding to that, baptism now saves younot the removal of dirt from the flesh, but an appeal to God for a good consciencethrough the resurrection of Jesus Christ, 22 who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

1Pe 3:13 “Who is there to harm you” This may be an allusion to Psa 118:6 because this Psalm is quoted in 1Pe 2:7; 1Pe 2:9. This same truth is expressed in Rom 8:31-34.

Believers must be continually reminded that this world is not their home and the physical is not ultimate reality! We are pilgrims here, just passing through. We must not be afraid (i.e., 1Pe 3:14).

It is ironic that those protected by the Lord are often the ones who are being persecuted. Knowing, loving, and serving God does not insulate one from pain, unfair treatment, even death. It may look like evil has won, but wait, even amidst suffering, the believer is blessed (cf. Mat 5:10-12; Act 5:41).

“if you prove zealous for what is good?” This is a third class conditional sentence which means potential action. They were suffering expressly because they were Christians (cf. 1Pe 3:14; 1Pe 2:19; 1Pe 3:16; 1Pe 4:16). However, notice the contingency (i.e., subjunctive mood), “zealous for what is good”!

1Pe 3:14 “But even if you should suffer” This is a rare fourth class conditional sentence (farthest condition from reality), which means possible, but not certain action (cf. 2Ti 3:12). Not every believer everywhere was suffering. Suffering was never and is never the experience of every Christian, but every Christian must be ready (cf. 1Pe 4:12-16; Joh 15:20; Act 14:22; Rev. 8:17)!

“righteousness” In this context it must refer to godly living or our verbal witness about the gospel. See Special Topic following.

SPECIAL TOPIC: RIGHTEOUSNESS

“you are blessed” This is a different term from 1Pe 3:9. This is the term used in the Beatitudes of Jesus’ Sermon on the Mount (cf. Mat 5:10-12). Believers are linked with the OT prophets as God’s light and revelation to a lost world. By our witness even amidst persecution, the unbeliever may turn and praise God (cf. 1Pe 3:1; 1Pe 3:8-9).

“and do not fear their intimidation” This is an allusion to Isa 8:12-13 (see similar concept in Isa 50:9; Isa 54:17; Rom 8:31-38). Literally it is “fear not their fear.” This phrase could be understood in two ways: (1) the fear of God that the persecutors felt or (2) the fear they instill in others. Lack of fear is a characteristic of the child of God (cf. 1Pe 3:6).

1Pe 3:15 “but sanctify” This is an aorist active imperative, which implies a decisive past act of setting someone apart for God’s use (this may also reflect Isa 8:14, which has “sanctuary”). Believers must sanctify Christ in their hearts as Christ sanctified Himself for them (cf. Joh 17:19).

Notice that in 1Th 5:23 it is God who sanctifies believers. Now believers are commanded to sanctify themselves. This is the covenant paradox of biblical faith (compare Eze 18:31 with Exo 36:26-27). God is sovereign, yet humans are also free and must exercise that freedom in God’s will. And how are we to sanctify Christ?

1. with our love for one another (cf. 1Pe 3:8-9)

2. with our lives (cf. 1Pe 3:13-14)

3. with our verbal witness (cf. 1Pe 3:15)

“Christ as Lord” The King James Version has “Lord God,” which reflects Isa 8:12-13, which has “the Lord of hosts,” while 1Pe 3:14 is a Messianic text. However, the ancient Greek manuscripts P72, , A, B, and C have “Christ as Lord,” which fits this context better.

“in your hearts” “Hearts” is an OT idiom referring to the whole person. See SPECIAL TOPIC: THE HEART at Mar 2:6.

“always being ready to make a defense” This is the Greek term apologia, which is a compound of apo (from) and logos (word). It refers to a legal defense in a courtroom setting (cf. Act 19:33; Act 22:1; Act 25:16; Act 26:1-2; Act 26:24). This text is often used to encourage believers to be an evangelistic witness, which is surely needed, but in context this probably refers to official trials or interrogations. Notice that it is important for all believers to have a prepared, logical presentation of their faith in Christ, whether for a court or for a neighbor. Every believer should be ready to be a verbal witness!

“for the hope that is in you” Hope here is a collective word for the gospel and its future consummation. Believers live now in godly ways because of their confidence in Christ’s promises and return.

SPECIAL TOPIC: HOPE

“with gentleness and reverence” The first term is used of wives in 1Pe 3:4, where it describes an attitude which is pleasing to God. This is true, not only in the interpersonal relationships of the home, but also of the believer’s relationship to others, even those who instigate persecution (cf. 2Ti 2:25).

The second term is used often in 1 Peter and also reflects a day of persecution and intimidation (cf. 1Pe 1:17; 1Pe 2:17-18; 1Pe 3:2; 1Pe 3:15). We are to respect God and because of that, honor even unbelieving masters, husbands, and persecutors, as we witness to His power and kingdom.

1Pe 3:16 There is some confusion as to where 1Pe 3:16 starts. NASB and NKJV start here and UBS4, NRSV, TEV, and NJB start it a phrase earlier.

“keep a good conscience” This is a present active participle used as an imperative.

There is not an OT counterpart to the Greek term “conscience” unless the Hebrew term “breast” implies a knowledge of self and its motives. Originally the Greek term referred to consciousness related to the five senses. It came to be used of the inner senses (cf. Rom 2:15). Paul uses this term twice in his trials in Acts (cf. Act 23:1; Act 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1Co 4:4).

Conscience is a developing understanding of believers’ motives and actions based on

1. a biblical worldview

2. an indwelling Spirit

3. a knowledge of the word of God

4. the personal reception of the gospel

Peter has used this expression three times, 1Pe 2:19; 1Pe 3:16; 1Pe 3:21. This is exactly what religious legalism could not provide, but the gospel can.

“so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame” See notes at 1Pe 2:12; 1Pe 2:15.

1Pe 3:17 “if God should will it so” This is a rare fourth class conditional as in 1Pe 3:14. Peter has consistently expressed the contingency, but not certainty, of suffering and persecution (cf. 1Pe 1:6; 1Pe 2:15; 1Pe 3:17; 1Pe 4:14).

1Pe 3:18-22 Richard N. Longenecker, Biblical Exegesis In the Apostolic Period, pp. 69, 172, asserts that these verses are from a baptismal hymn. Grant Osborne, The Hermeneutical Spiral, thinks just 1Pe 3:18 is poetic (none of the translations used in this commentary print it as a poem). If it is hymnic or poetic, then it should not be “pushed” for doctrine!

1Pe 3:18 “for Christ also died for sins” This phrase is used in the Septuagint for “a sin offering” (cf. Lev 5:7; Lev 6:30; Isaiah 53; 2Co 5:21). This phrase speaks of the vicarious, substitutionary death of Jesus, as does 1Pe 2:22-24.

There are two parts of this phrase which have Greek variants.

1. “Christ died” (cf. NASB, TEV, NJB). This is found in the Greek manuscripts P72, , A, B, and C. Other ancient Greek uncials have “suffered” (NKJV, NRSV, i.e., MSS B, K and P). “Suffered” fits both the context and Peter’s vocabulary (he uses “suffered” eleven times) best, but if it were original why would any scribe have changed it to “died”?

2. “For sins.” There are over seven variants of this section of the verse. Most of them incorporate “for us” or “on behalf of us.” The problem is that the Greek preposition peri is used in connection with sin instead of the more expected huper.

“once for all” This is the theme of the book of Hebrews (cf. Rom 6:10; Heb 7:17; Heb 9:12; Heb 9:18; Heb 9:26; Heb 9:28; Heb 10:10). Christ is the perfect, effective, once-given sacrifice for sin!

“the just for the unjust” This may be an allusion to Isa 53:11-12 and could be translated “the righteous for the unrighteous” (cf. NRSV). “The righteous one” may have been a title for Jesus in the early church (cf. Act 3:14; Act 7:52; 1Jn 2:1; 1Jn 2:29; 1Jn 3:7). It emphasizes His sinless life (cf. 1Pe 1:19; 1Pe 2:22) given on behalf of the sinful (cf. 1Pe 2:24).

“in order that” This is a purpose (hina) clause.

“He might bring us to God” This refers to “access” or “introduction” to deity (cf. Rom 5:2; Eph 2:18; Eph 3:12). Jesus’ death restores the relationship with God lost in the Fall. The image of God in mankind is restored through Christ. Believers have the possibility of intimacy with God as Adam and Eve experienced in Eden before the Fall of Genesis 3.

“having been put to death in the flesh, but made alive in the spirit” There is a contrast (parallelism) between Jesus’ physical body (cf. 1Pe 4:1) and His spiritual life (cf. 1Pe 4:6; 1Co 15:45). This same truth may be reflected in the early creed or hymn recorded in 1Ti 3:16.

Both of these phrases are aorist passive participles, which implies a historical event (crucifixion and resurrection, cf. Rom 1:3-4) performed by an outside agency (i.e., the Father or the Holy Spirit). It is difficult in this passage to determine whether “spirit” should be capitalized (i.e., Holy Spirit) or not (i.e., Jesus’ human spirit). I prefer the latter (as does A. T. Robertson), but F. F. Bruce prefers the former.

“made proclamation to” This is the Greek term kruss, which means to proclaim or publicly announce. In the related passage, 1Pe 4:6, the verb is euangeliz, which refers exclusively to preaching the gospel. It is uncertain whether a distinction should be drawn in this context between these two terms (cf. Mar 5:20; Luk 9:60, where kruss is used of gospel proclamation). I think they are synonyms.

“the spirits” There are two theories concerning this: (1) dead men (1Pe 4:6; Heb 12:23) or (2) evil angels (Genesis 6; 2Pe 2:4-5; Jud 1:6 : I Enoch). Humans are not referred to in the NT as “spirits” without other qualifiers (cf. F. F. Bruce, answers to Questions, p. 128).

“now in prison” There are several items in the text which must be linked together in some way to determine to what Peter is referring:

1. Jesus was “in the spirit” (1Pe 3:18)

2. Jesus preached to spirits who were imprisoned (1Pe 3:19)

3. these spirits were disobedient in the days of Noah (1Pe 3:20)

When all of these are compared, a message to the fallen angels of Genesis 6 or the humans of Noah’s day who drowned seem the only textual options. Noah’s day is also mentioned in 2Pe 2:4-5, along with Sodom and Gomorrah (cf. 2Pe 2:6). In Jude rebellious angels (cf. Jud 1:6) and Sodom and Gomorrah (cf. Jud 1:7) are also linked together.

It is unclear from the larger context why Peter even mentions this subject unless he is using the flood as an analogy to baptism (i.e., being saved through water, cf. 1Pe 3:20).

Two of the major points of contention in interpreting this passage are (1) when and (2) the content of Christ’s preaching?

1. the preexistent Christ preached through Noah (cf. 1Pe 1:11 where the Spirit of Christ preaches through the OT writers) to the people of his day, now imprisoned (Augustine)

2. Christ, between death and resurrection, preached to the imprisoned people of Noah’s day

a. condemnation to them

b. salvation to them (Clement of Alexandria)

c. good things to Noah and his family (in Paradise) in front of them (in Tartarus)

3. Christ, between death and resurrection, preached to

a. the angels who took human women and had children by them (cf. Gen 6:1-2)

b. the half-angel, half-human offspring of Gen 6:4 (see Special Topicic at Genesis 6 online at www.freebiblecommentary.org). The content of the message was their judgment and His victory. I Enoch says these disembodied half-angel/half-humans are the demons of the NT.

4. Christ as the victorious Messiah ascended through the heavens (i.e., angelic levels of the Gnostics or the seven heavens of the rabbis, cf. 1Pe 3:22; Eph 4:9). II Enoch 7:1-5 says that the fallen angels are imprisoned in the second heaven. He, by this very act, announced His victory over the angelic realms (i.e., all spiritual opposition, cf. the Jerome Bible Commentary, p. 367). I like this option best in this context.

SPECIAL TOPIC: Where Are the Dead?

1Pe 3:20 “when the patience of God kept waiting” This is a compound of mkos (distant, remote) and thumos (anger). This is an imperfect middle (deponent) indicative, implying God Himself continued to wait again and again. God’s long-suffering, slow to avenge, loving patience characterizes His dealings with rebellious humans (cf. 1Pe 3:20; Exo 34:6; Neh 9:16-23; Psa 103:8-14; Joe 2:13; Micah 6:18-20; 2Pe 3:15; Rom 2:4; Rom 9:22). This godly character is also to be manifest in His children (cf. 2Co 6:6; Gal 5:22; Eph 4:2; Col 1:11; Col 3:12; 1Ti 1:16; 2Ti 3:10; 2Ti 4:2).

In Peter’s writings God is depicted as patiently waiting and withholding His judgment so that people may be saved.

1. He waited in the days of Noah, 1Pe 3:20

2. He delayed the Second Coming, 2Pe 3:9

God wants all people to be saved (cf. 2Pe 3:9; 2Pe 3:15)!

“who once were disobedient. . .Noah” This seems to refer to the angels of Genesis 6 (cf. 2Pe 2:4-5; Jud 1:6) or the unbelieving humans of Noah’s day.

“were brought safely through the water” Contextually it seems that Peter brings up the historical account of Noah and the flood as a way to talk about being “saved” (OT physical delivery versus NT spiritual salvation) through water (i.e., OT flood of Genesis 6-9 versus Christian baptism). If I Enoch is the background, then Noah and his family (i.e., all mankind) were saved by the flood waters from the evil, mixed race of humans and angels.

1Pe 3:21

NASB”corresponding to that”

NKJV”there is also an antitype”

NRSV”which this prefigured”

TEV”which was a symbol pointing to”

NJB”corresponding to this”

This is the Greek term antitupon, which is a compound of anti (i.e., as over against or corresponding to) and tupos (an image or copy). This is the only example of the adjective in the NT, but the noun is in Heb 9:24. This phrase shows the symbolic, typological nature of Peter’s reference.

“baptism” Baptism was the early church’s opportunity for a person’s public profession (or confession). It was/is not the mechanism for salvation, but the occasion of a verbal affirmation of faith. Remember the early church had no buildings and met in homes or often in secret places because of persecution.

Many commentators have asserted that 1 Peter is a baptismal sermon. Although this is possible, it is not the only option. It is true that Peter often uses baptism as a crucial act of faith (cf. Act 2:38; Act 2:41; Act 10:47). However, it was/is not a sacramental event, but a faith event, symbolizing death, burial, and resurrection as the believer identifies with Christ’s own experience (cf. Rom 6:7-9; Col 2:12). The act is symbolic, not sacramental; the act is the occasion of profession, not the mechanism of salvation.

“saves you” This term is used mostly in the OT for physical deliverance, but is used mostly in the NT for spiritual deliverance. In this context of persecution it obviously has both connotations.

“but an appeal to God for a good conscience” This shows that it is not the ritual of baptism that saves, but a believer’s attitude toward God (cf. 1Pe 3:16). However, I would add that baptism is not an option but (1) an example given by Jesus (cf. Mat 3:13-17; Mar 1:9-11; Luk 3:21-22; Joh 1:31-34 and (2) a command from Jesus (cf. Mat 28:19) for all believers. The NT knows nothing of unbaptized believers. In the NT baptism was inseparably related to one’s profession of faith.

See note on “conscience” at 1Pe 3:16.

“through the resurrection of Jesus Christ” This shows that the essence of salvation is in Jesus’ resurrection (cf. Rom 1:4-5), not our baptism. This line of thought is clearly seen in Rom 6:3-4. Baptism by analogy, by immersion, symbolizes death, burial, and resurrection. In reality the mode is not as significant as the heart of the candidate.

1Pe 3:22 “who is at the right hand” This is an anthropomorphic metaphor of authority, power, and prestige (cf. 1Jn 2:1). This imagery is drawn from Psa 110:1.

The Bible uses human language to describe supernatural persons, places, and events. It is obviously analogous, symbolic, and metaphorical. It is able to communicate reality, but within limits (limits of (1) our fallen human perception and (2) its physical, time-bound, cultural particularity). It is adequate, but not ultimate.

“angels and authorities and powers had been subjected to Him” This seems to refer to angelic ranks (cf. Rom 8:38-39; 1Co 15:24; Eph 1:20-21; Eph 6:12; Col 2:15; I Enoch). It shows Christ’s complete authority and power over the spiritual realm.

Although 1 Peter is not directly addressing Gnosticism, it is clear from other NT writings (Col., Eph,. 1 Tim., Titus, and 1 John) that the cultural context of the first century Greco-Roman world was impacted by this philosophical/theological thinking. In second century gnosticism (and the Nag Hammadi texts) the Greek term pleroma (fullness), used often by Paul, refers to the “fullness of God,” the angelic levels (aeons i.e., possibly the Jewish seven heavens) between a high good god and lesser gods. Jesus is the key to heaven, not secret passwords or knowledge related to these intermediary angelic/demonic beings.

Even if the Gnostic aeons are not the focus of the passage it seems that angels are! This would imply that the “spirits in prison” refers to the disobedient angels who took human women and produced offspring (cf. Gen 6:1-4).

SPECIAL TOPIC: GNOSTICISM

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley

harm = ill-treat. Greek. kakoo. Act 7:6.

if. App-118.

be = become.

followers = imitators. Gr. mimetes. See 1Co 4:16, but the texts read zelotes, as in Act 21:20.

Fuente: Companion Bible Notes, Appendices and Graphics

13.] And (connected with what preceded: seeing that God takes such care for the righteous, and that the result of that care will be a life worthy to be loved, and good days. Beza, Bengel, al., would make the only a formula interrogandi. But the other is to me much more probable: and indeed, as De W. well says, even in cases where appears merely to introduce a question, it in reality always connects) who is he that shall harm you (not, as Wies., if I understand him, that will have any mind to harm you (nicht in dem Sinne dass Riemand ihnen etwas anhaben kann sondern in dem Sinne, dass ihnen Riemand Uebles wird thun wollen): many will have this: but your will be such as to turn off all their malice and make even suffering itself to be happiness) if ye be (by having become: aor.: but we cannot express this in English otherwise than by expressing its result, ye be) emulous [i. e. as in E. V. followers: the Rheims version has emulators, which if it were sufficiently English would be better] of that which is good ( is first, for emphasis: if it be that which is good, of which you are zealous? Thus the contrast between and is stronger. The adj. has been taken by some as masc.: but probably only on account of the apparent difficulty of (rec.) being joined with it. This latter reading has most likely come in from 3Jn 1:11, , )?

Fuente: The Greek Testament

1Pe 3:13. , and who?) And has the force of drawing an inference, and of maintaining an assertion.- , who is he that will harm you?) that is, often a matter is much more easy than is supposed. Opposed to that which is good. Isa 1:9, , Septuagint, ; who shall do me harm?- [30], followers of good) Follow good (in the neuter gender), says St John , 3 d Epistle, 1Pe 3:11. And thus Peter also in this passage. Satan is called , the evil one: whereas God is good. But this epithet is not accustomed to be put (by Antonomasia[31]) for a proper name.

[30] The reading , which was left an open question by the margin of both Editions, seems to be preferred by the Germ. Vers.-E. B.

[31] See Append. on this figure.-E.

ABC Vulg. (mulatores) read : so Lachm. But Rec. Text and Tisch., with very inferior authorities, .-E.

Fuente: Gnomon of the New Testament

1Pe 3:13-17

7. WHEN PERSECUTED

1Pe 3:13-17

13 And who is he that will harm you, if ye be zealous of that which is good?–These words contain an inference drawn by the apostle from the teaching of the passage which he had just cited from David and the Psalms. Since the Lord watches for the righteous, and his ears are ever open to their prayers, who can harm them? The word “harm” means to do one real and permanent evil, and is emphatic. It will be observed that the apostle does not affirm that men will not seek to injure them; or, that they will not succeed in such injury; he teaches that with God’s continual watchfulness over them though men do persecute them, eventually all matters will result in their good, and no permanent and real harm will befall them. (See Mat 10:28; Mar 10:29-30 Rom 8:28.) “Zealous” means to be full of zeal, to devote one-self earnestly to the cause espoused. These words, addressed to suffering saints, were a glorious and heart-warming assurance of ultimate triumph over the difficulties and hardships through which they were even then passing. They offer similar hope for our time.

14 But even if ye should suffer for righteousness’ sake, blessed are ye: and fear not their fear, neither be troubled; –To clarify his statement in verse 13, and to guard his readers against the erroneous conclusion that they need expect no difficulties of any nature, these words were penned. They mean, “But if it should happen that sufferings come to you because of your obedience to the Lord, regard this as a blessing, because Jesus said, “Blessed are they that have been persecuted for righteousness’ sake for theirs is the kingdom of heaven.” (Mat 5:10.) The word “blessed” means happy, prosperous, and denotes an inner, spiritual form of prosperity. To suffer for righteousness’ sake is to suffer on account of righteousness, i.e., because of the godly life and holy conduct characteristic of the righteous. The final clause, “and fear not their fear, neither be troubled,” is quoted from Isa 8:12, and means, “be not influenced by the terror which your persecutors would instill in you, neither be agitated.” It is an injunction to complete composure in the face of bitter and determined enemies.

15 But sanctify in your hearts Christ as Lord:–This clause, with variations, is from Isa 8:13. To sanctify is to set apart; and to sanctify in one’s heart Christ as Lord is to regard him with that reverence and awe befitting the Lord of glory. “But” (de, adversative) suggests “nay, rather,” i.e., instead of being tormented with the fear which your enemies would instill in you, be concerned only with the enthronement of Christ in your hearts as Lord. This done, you may be sure that nothing can disturb you. “Christ” (Hebrew Messiah) means the “anointed one”; “Lord” (kurios), literally a master or owner, here designates him who has authority over all things, both in heaven and on earth (Mat 28:18-20), the Saviour of the world. Peter offers here direct and unequivocal testimony to the deity of the Lord Jesus, and to his relationship to the God of the universe.

Being ready always to give answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:–This readiness to “give answer” (literally, to make defence, apologia), is to be constant: “being ready always . . .” It is to be given “to every man that asketh . . . a reason,” not necessarily to every scoffer and captious person who lacks the sincerity of honest inquirers. Our Lord often met such inquiries with the dignity of complete silence. It is significant that the words “answer” and “reason” in the text are closely related in meaning: To every one who asks an account we are to give an account. The answer is to be given with reference to the hope entertained, i.e., with respect to the grounds on which the hope is based. This obligation implies sufficient acquaintance with the word of God to substantiate one’s hope therewith, and godliness of life consistent with its teaching. It is said that every citizen in Athens was expected to keep himself sufficiently informed in civic affairs to be able to participate intelligently in any discussion thereof. Christians should be equally well informed in the things of God and as skillful in their presentation.

The defence is to be made with “meekness and fear.” When called on to justify their position, Christians are to do so with reason and logic; but not with bold defiance nor arrogance and pride; the “answer” is to be made with “meekness,” i.e., an attitude free of scorn, haughtiness and bitterness; and “in fear,” fear of God and the judgment.

16 Having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.–In addition to the attitude of “meekness and fear” enjoined in the preceding verse, he who would successfully defend his faith must have a good conscience, i.e., a firm conviction of the righteousness of his cause, and his worthiness to represent it. However skillful he may be in debate, his work must fail if his life is inconsistent with that for which he contends. Only when .the two harmonize–skillfulness of speech, and godliness of life–is the answer effective and convincing.

When the conscience is clear, the spirit meek and the heart filled with the knowledge and holy fear of God, the false accusers of the righteous will be put to shame. The word “revile” in this passage does not designate formal accusations, but wild, unfounded charges. Those who indulge in such will eventually be put to shame because they will be exposed as liars, slanderers and calumniators of those who are good.

17 For it is better, if the will of God should so will, that ye suffer for well-doing than for evil-doing.–See a similar statement from the writer earlier in the epistle in 1Pe 2:20. These words were penned in further confirmation of that which he had said in the preceding verses. The value of suffering for righteousness’ sake is often emphasized in the epistle. To endure patiently and uncomplainingly silences false accusers (verse 16); it is in imitation of Christ’s own example (verse 18); and is “better” because there is the possibility that such is the “will of God” (verse 17). The words, “if the will of God should so will,” are in a construction signifying, not a probability, but merely a possibility: “If it should happen to be the will of God . . .”

Commentary on 1Pe 3:13-17 by N.T. Caton

1Pe 3:13-And who is he that will harm you?

There can be little fear of harm from any one, if you do good to those who do you evil. You, being a follower of good, it must in reason be observed, and, if so, no result of evil should befall you. But, whether or not, you are right, and God is with you, approving the right, and therefore no real harm can come upon you.

Here I desire to present some thoughts that may be of benefit in grasping in full the thoughts contained in verse 10, 11, 12, and 13. Logic is more or less in my line of thought and inquiry. The reason of things, as far as I deem proper, that is within my field of legitimate vision, I endeavor to discover. Now, as to these verses. The apostle, in my judgment, is presenting arguments designed to induce men to practice a virtuous course of life, at least so ,far as they come in contact with their fellowmen:

1. Happiness in this life may be attained by a strict compliance with the instructions in verses 10 and 11 contained. This is a strong argument in favor of pursuing the course therein indicated.

2. God’s favor and protection are assured to one who pursues such a course. (See verse 12.) To name this as an argument of power is all that need be done.

3. Men must be hardened in iniquity indeed who are not softened, if not overcome, by such a course. (See verse 13.)

The potency of this argument is easily apprehended. Taken all together, the reasoning is strong for pursuing the course of conduct commended by the apostle.

1Pe 3:14-But if you suffer for righteousness’ sake.

Notwithstanding all your efforts, afflictions may come upon you because of your faith. In that event esteem yourselves happy, for great is your reward. Therefore, be not afraid; have no fear on account of the threatenings of your persecutors, neither be troubled at their rage.

1Pe 3:15-But sanctify the Lord God in your hearts.

You sanctify God when you fear him more than men. You show by your obedience to him that you love him, and rely upon and trust him, and thus you sanctify him in your hearts. You sanctify him when you honor and reverence him. The Vulgate has “Lord Christ” in this verse instead of “Lord God” and the Syriac has “Lord the Messiah.” I can not see that this effects the sense in any way.

1Pe 3:15-In answer to any man that asketh.

The apostle enjoins it as a duty incumbent upon every Christian to give an answer to every man who asks for the reason we have of the hope of eternal life, and says we must give this with meekness and fear.

A wide field is here opened. My purpose in writing permits me not to enter. On trial before my tribunal we can answer confessing Christ.

In persecution for righteousness’ sake, the confession must not be withheld. To this I incline to think the apostle referred when we consider the circumstances and surroundings of those by the letter addressed. He simply meant to tell them there should be no hesitancy in acknowledging Christ under whatever trying circumstances they might be placed.

1Pe 3:16-Having a good conscience.

By doing what a good conscience approves, we have a good conscience. This good conscience God approves. To keep or hold fast such a conscience is accomplished by never denying the faith and by being always careful to do what God requires at our hands. While in this condition we possess a tower of strength when assailed by persecution.

1Pe 3:16-Accuse your good conversation in Christ.

When your. Christian course and conduct are falsely called evil, the purity of your life, the strict conformity thereof to the Christ model is an all-sufficient answer, and fully enough to shame all your accusers.

1Pe 3:17-For it is better, if the will of God be so.

If we suffer for doing right, it is better than if we suffer for doing wrong. In the last case we suffer justly. In the other it may result in our good, for God may will to chasten his children. It may not be acceptable to some, and the reason may not be apparent because God has not revealed the reason for it, yet the man of faith accepts as a fact unquestioningly that God permits the wicked to do evil to the believers. “Yea, and all that will live godly in Christ Jesus shall suffer persecution” (2Ti 3:12).

Commentary on 1Pe 3:13-17 by Burton Coffman

1Pe 3:13 –And who is he that will harm you, if ye be zealous for that which is good?

Peter begins in this paragraph to speak guardedly about the terrible persecution coming upon them. He did not mean by this question that Christians were not in any danger of bodily harm from their enemies; what it meant was that no matter what might happen to their bodies, nothing, really, could happen to them. Peter was in complete harmony with the Lord in such a viewpoint. “It means that men and devils may do their worst, as they did to Jesus, and cannot harm us.”[17] Our Lord himself said:

But ye shall be delivered up even by parents, and brethren, and kinsfolk, and friends; and some of you shall they cause to be put to death. And ye shall be hated of all men for my name’s sake. And not a hair of your head shall perish. In your patience ye shall win your souls (Luk 21:16-19).

We must believe, therefore, that it was this safety through persecution that Peter had in mind here. There is a quotation from G. A. Studdent-Kennedy regarding one who was asked if prayer would render a man invulnerable to shot and shell, and who replied that “Fellowship with God through prayer would make a man sure that though his body was shattered, his soul would be untouched.”[18]

[17] A. J. Mason, op. cit., p. 417.

[18] Archibald M. Hunter, op. cit., p. 128.

1Pe 3:14 –But even if ye should suffer for righteousness’ sake, blessed are ye: and fear not their fear, neither be troubled;

Even if ye should suffer … What does this mean? “It means the horrors of capital punishment.”[19] The undeniable meaning of “Christ also suffered for sins once” (1Pe 3:18) confirms this understanding of “suffer” here.

Fear not their fear … Christians must not fear the things that men generally fear. The terror that men can bring to those having their own value-judgments is indeed awesome; but the child of God lives by a different set of values.

Neither be troubled … Like in so many other places in this great epistle, there is a suggestion here of the words of Jesus, who said, “Let not your heart be troubled” (Joh 14:1).

ENDNOTE:

[19] A. J. Mason, op. cit., p. 417.

1Pe 3:15 –but sanctify in your hearts Christ as Lord: being ready always to give an answer to every man that asketh you a reason concerning the hope that is in you, yet with meekness and fear:

The prophecy of Isaiah has this: “Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread” (Isa 8:13). It is clear that Peter’s thought in this and the preceding verses is clearly connected with the words of Isaiah, but there is a notable difference:

Peter here substituted the Saviour’s name where the prophet wrote “the Lord of hosts, Jehovah Sabaoth” – a change which would be nothing less than impious if the Lord Jesus Christ were not truly God.[20]

Sanctify … Christ as Lord… What is meant by sanctifying the Lord? Mason tells us that linguistically it is closely akin to “hallowing” the name of the Father in heaven, as in the Lord’s prayer (the only other place in the New Testament where this expression occurs), defining “to sanctify” as “to recognize, in word and deed, his full holiness, and therefore to treat him with due awe.”[21]

Ready always to give an answer … Mason regarded this admonition as having special reference to the occasion of a Christian’s “being called into a law court to give an account.”[22] There is no reason, however, to limit the meaning in such a way. All Christians, at all times, should have the full grasp of the rational basis for espousing the holy religion they have accepted, as well as possessing a thorough knowledge of the great doctrines of the New Testament; for there will be countless occasions in every life when such knowledge and understanding can be made a vehicle for enlisting others in the holy faith.

Concerning the hope … The primacy of hope in the motivation of Christians shines in this, there being a glorious sense in which “We are saved by hope” (Rom 8:24). The meaning here is exactly the same as “concerning the faith,” both expressions referring to “the Christian religion.”

Yet with meekness and fear … Why this? There are many reasons: (1) Christians should manifest meekness at all times. “Blessed are the meek, for they shall inherit the earth” (Mat 5:5); but in addition to this, there is no situation in life that demands such an attitude any more than that which appears on an occasion of religious questioning and response. (2) A lack of meekness can prejudice judges, if one is in a court of law. (3) A lack of it can antagonize earnest questioners whose seeking after the truth can be easily frustrated by an arrogant, overbearing, or discourteous attitude. And why fear? (1) In all situations where a Christian is attempting to answer the questions of others, or to restore one who has fallen into sin, there is danger to the Christian himself. As Paul put it, “Restore such a one in a spirit of gentleness, looking to thyself, lest thou also be tempted” (Gal 6:1). (2) There should be fear that the answers might not be given in the right spirit, or that they might not be correct. The failure of many really to know the truth about their own religious views is widespread; and every teacher should concern himself to know the right answers, to avoid becoming himself a teacher of falsehood. Fear is a proper motive for all who presume to teach the word of the Lord.

[20] B. C. Caffin, The Pulpit Commentary, Vol. 22,1Peter (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), p. 131.

[21] A. J. Mason, op. cit., p. 418.

[22] Ibid.

1Pe 3:16 –having a good conscience; that, wherein ye are spoken against, they may be put to shame who revile your good manner of life in Christ.

Having a good conscience … This key admonition recurs again and again in this epistle: “zealous for good works … for righteousness’ sake … sanctify the Lord … with meekness and fear, etc.,” all of these in this very paragraph.

Wherein ye are spoken against … They were spoken against because of the manner of their lives; but they are told to make their lives so beautiful that they will shame the evil critics.

In Christ … This is one of the great phrases of the New Testament, being used 164-172 times (depending on the version) in the writings of Paul alone; but although Paul laid the greatest stress on it, the conception of being “in Christ” is not Pauline, going back to our Lord himself who said, “Ye are in me and I in you” (Joh 14:20). Also, “I am the vine and ye are the branches; he that abideth in me, and I in him, the same beareth much fruit” (Joh 15:5). What is meant by being “in Christ”? The clue … is in the Hebrew conception of corporate personality.”[23] The church is Christ, and is called Christ’s spiritual body. See the extensive comment on this in my Commentary on Romans, pp. 118-154, especially under “Jesus Christ, Inc.,” p. 123. “To be in Christ therefore is to be a member of the redeemed society, the church, of which Christ is head … the Bible knows nothing of solitary religion.”[24]

[23] Archibald M. Hunter, op. cit., p. 130.

[24] Ibid.

1Pe 3:17 –For it is better, if the will of God should so will, that ye should suffer for well-doing than for evil-doing.

In this verse, Peter seems to accept the certainty of Christian suffering; for suffering is a basic component of life on earth. “If we suffer with him, we shall also reign with him” (Rom 8:17). However, there is a more specific suffering in view here. “Suffer,” as in 1Pe 3:14 1Pe 3:18, here means “suffering death.” As Mason saw it: “Peter was thinking of the legal process of 1Pe 3:15-16, coming to a verdict of guilty. He was himself daily expecting such a death.”[25]

ENDNOTE:

[25] A. J. Mason, op. cit., p. 419.

Fuente: Old and New Testaments Restoration Commentary

Following Christ in Bearing Injustice

1Pe 3:13-22

It was said of Archbishop Cranmer that the way to make him a life-long friend was to do him some disservice, and surely these words of the Apostle have created many characters of the same type. The one aim and purpose of life should be to sanctify Christ as Lord; that is, to put Him on the throne. Let all the powers of our nature stand around to do His bidding, as the courtiers of a royal sovereign.

Keep a good conscience! Remember you have to live with yourself! A good conscience is the best bedfellow! Paul exercised himself always to have a conscience void of offense toward God and man, Act 23:1; Act 24:16. This is especially necessary when we are called on to give our witness for our Lord. We must not keep silent when we ought to speak, and when we speak we should do so reverently, simply and without heat.

Our Lord seems to have carried the news of redemption through the world of disembodied spirits. The Apostle compares baptism to the deluge, because it lies between the believer and his old worldly life, as Noahs flood lay between the old world and the new which emerged from its waters.

Fuente: F.B. Meyer’s Through the Bible Commentary

who: Pro 16:7, Rom 8:28, Rom 13:3

followers: Psa 38:20, Pro 15:9, 1Co 14:1, Eph 5:1, 1Th 5:15, 1Ti 5:10, 3Jo 1:11

Reciprocal: Gen 39:21 – the Lord Ecc 8:5 – keepeth Jer 39:12 – do him Dan 3:25 – they have no hurt Mat 5:10 – are 1Th 1:6 – and of Heb 12:14 – and holiness

Fuente: The Treasury of Scripture Knowledge

1Pe 3:13. This verse is similar in thought to Gal 5:23. It does not mean that nobody will oppose those who do good, for they will. They might even do a person some bodily damage which would be considered as harmful. However, in the end the true servant of God will be the victor and hence no actual harm will result. Jesus taught this in Mat 10:28 where he showed that real harm is that which affects the soul. Our verse means therefore that if we do that which is good, nothing harmful can happen to us even if we do lose our temporal lives.

Fuente: Combined Bible Commentary

1Pe 3:13. And who is he that will do you evil, if ye be zealous of that which is good? The counsels of 1Pe 3:8-9 are yet again enforced by a still more pointed statement of the security of the righteous. This statement is attached to the immediately preceding thoughts, Gods supervision of the evil as well as of the good being the guarantee that no real harm can be inflicted by the former on the latter. Its interrogative form adds also to its confidence. Compare not only the great succession of interrogatives in Rom 8:31-35, but such prophetic parallels as Isa 1:9, which latter may perhaps be in Peters mind here. The verb rendered harm is interpreted by some (e.g. Schott) in the more specific sense of making one out to be an evil-doer. The point then would be that, however calumniated among men, they could not be made evil-doers in Gods sight. The verb, however, usually means to do evil to one (Act 7:6; Act 7:19; Act 12:1; Act 18:10), and that with the strong sense of harsh, injurious treatment; and the idea, therefore, is that, however ungenerously dealt with, they shall yet sustain no real hurt; they shall still be in Gods safe keeping, and the blessedness of the new life within them will make them superior to the malice and enmity of men. Instead of the followers (or, as it should rather be, imitators) of the A. V., the best authorities read zealots, i.e zealous, or emulous. Some render it followers of Him who is good, but this is less likely.

Fuente: A Popular Commentary on the New Testament

Suffering for Right and Wrong Reasons

Where the New King James puts “followers of what is good, the A.S.V. puts “if ye be zealous of that which is good.” More than just a follower, this individual is an enthusiastic worker who puts his whole self into doing good. Who can really hurt such people? Ultimately, the answer is no one. They may put such to death but through Christ the grave will be overcome and the victory won ( 1Pe 3:13 ; Mat 10:28 ; Mar 10:29-30 ; Rev 2:10 ; 1Co 15:54-58 ).

Lest they assume that they would face no difficulties, Peter tells them an inner peace belongs to those who suffer because of right living ( Mat 5:10 ). Some would persecute Christians and cause them to be terrified, but Jesus’ followers could remain calm because the Lord was on their side ( Rom 8:31-39 ). The last part of verse 14 and first part of 15 come from Isa 8:12-13 . Instead of fearing their persecutors, Peter would have Christians to set apart in their “hearts Christ as Lord” (A. S. V.). Also, he urged Christians to be ready to defend and give reasons for their hope to anyone who asked. The Christians’ hope is for a home in heaven. The answer should be given without haughtiness toward the person asking and with a proper fear of God because the teaching comes from his word.

Of course, such an answer would be worthless if one’s life was inconsistent with the truth he was defending. If one followed the course Peter outlined, they might speak against him as an evil doer and bring wild accusations against him, but his life and manner of answering will put them to shame ( 1Pe 3:16 ).

Those who suffer for wrong doing know they are getting what they deserve. It is better to suffer for doing what is right because one can then know God will only chasten him for his betterment ( Heb 12:7-11 ). Notice Peter does not state such suffering would absolutely be within God’s will, but indicates it might be ( 1Pe 3:17 ).

Fuente: Gary Hampton Commentary on Selected Books

ARGUMENT 15

SANCTIFY THE LORD CHRIST IN YOUR HEARTS

If you are a Christian you have Christ in your heart. If you are not sanctified wholly, you have others there who rival and antagonize Him. This is your shame and His grief. It is your glorious privilege and inalienable duty to put everything out except Jesus and have him to reign in your heart without a rival. To sanctify means to purify. A purification is always effected by elimination. When you sanctify your growing crop, you take out all the weeds, brambles and filth, leaving the crop to encumber the ground alone.

13. Who is he who shall harm you if you may be zealous of good? The Greek word zeelootes, zealot, means a red-hot enthusiast. You need never fear Holy Ghost fire. Keep all you have and take all you can get.

15. Always ready for an apology to every one asking you a reason for the hope that is within you, but with meekness and fear. You see from this Scripture that we are always to have our testimony at tongues end, ever ready to give our experience and corroborate it by the Word of God. However, our promptitude and fidelity in testimony should ever be adorned with the beautiful grace of Christian meekness, i.e., perfect humility, and accompanied by becoming reverence for Him whose cause we are permitted in our weakness and ignorance to represent. We should be careful to keep self out of sight in our testimony, lest the enemy revive the old self life, zealously rendering prominent the Giver of our experience and conferring all possible honor on His blessed name.

16. Having a good conscience in order that whatsoever you are calumniated those traducing your good deportment in Christ may be ashamed. Amid all the vilifications, abuses and persecutions, which our enemies can heap on us, we may rest assured that God will bring glory and victory out of all.

Fuente: William Godbey’s Commentary on the New Testament

3:13 {14} And who [is] he that will harm you, if ye be followers of that which is good?

(14) The second argument: when the wicked are provoked, they are more wayward: therefore they must instead be won by good deeds. If they cannot be gained by that means also, yet nonetheless we shall be blessed if we suffer for righteousness sake.

Fuente: Geneva Bible Notes

1. Suffering for doing good 3:13-17

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

This statement carries on what the psalmist said in the quotation just cited. If God will punish those who do evil (1Pe 3:12), who will harm those who do good? God will not, and under normal circumstances no other person will either.

". . . 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." [Note: Cedar, p. 164.]

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

C. Eventual Vindication 3:13-4:6

Peter previously explained how a Christian can rejoice in his sufferings, having set forth his responsibilities and outlined specific conduct in times of suffering. He next emphasized the inner confidence a Christian can have when experiencing persecution for his or her faith to equip his readers to overcome their sufferings effectively.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)

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