The Epistle of 1 Peter was written to first century Christians who experienced trials as a result of their faith in Christ. Though it was written during a time prior to empire-wide persecution of Christianity, these believers still endured ridicule and hostility from nonbelievers. The letter was written then, to encourage Christian congregations in Asia minor (1 Peter 1:1). Peter declares to his audience that a glorious inheritance awaits them, even if they must endure trials for a short while (1:6). Therefore, it is in the context of encouragement and instruction about conduct toward hostile unbelievers that we must understand Peters household codes and comments on suffering in chapter 3.The specific scope of this essay is an exegetical analysis of 1 Peter 3, verses 13-17. The purpose of this study is to frame these verses within the larger context of Peters theological and literary arguments as well as to comment briefly on the historical situation which occasioned them. He provides exhortation and instruction regarding how to handle trials which may arise from interaction with nonbelievers. Peter, borrowing from the LXX and teachings of Jesus, writes to assure his audience that, despite whatever trials and suffering may come as a result of living a righteous Christian life, they should take comfort in the fact that no ultimate harm will come to them, because they are under the protection of God. Believers ought to endure suffering passively, because their righteousness will one day be rewarded. Eschatological vindication is Peters major theme of the passage. The righteous will be rewarded for their good conduct and the unrighteous will be shamed and punished for their evil conduct. Verses 13-17 must be understood in the light of the LXX quotation of verses 10-12. 1 Peter 3:12 is the lens through which the rest of the passage must be understood. It is the reason Peter may tell his audience to endure suffering passively and to maintain good conduct. It is with these ideas in mind that we may now examine 1 Peter 3:13-17.I.Assurance in the Face of SufferingVerse 13 provides the believers with a rhetorical question: . The functions less as a copulative link between verses 12 and 13 (in which case it would be translated: and) and more as an introduction to a conclusion which may be drawn from the Scripture quotation of 1 Peter 3:10-12.[footnoteRef:2] In these preceding verses Peter had used the words of Psalm 34 (33 LXX) to remind his audience that the Lord watched over the righteous and was against those who do evil. With this in mind, he asks: who then will be the one harming you, if you are zealots for what is good? The implied answer to this rhetorical question is: no one. The future active participle is a verb form of the adjective , used in verses 10, 11, and 12. Peters use of this term further ties his question in verse 13 to his LXX quotation in verses 10-12. The Lord knows who does evil. The point of this verse is to remind the reader that the Lord watches and protects the righteous (v. 12a). No one can truly harm those who are zealous for doing good, because Gods protection is upon them. Peter elsewhere entertains the possibility of suffering (3:14, 17), so he is not arguing here that believers will experience no hardships or suffering at the hands of unbelievers. Rather, his point is that Christians have the assurance of salvation and ultimate, eschatological hope that no human can take from them (Cf. 1 Peter 1:4-5). No one can remove them from Gods divine favor, which was given to them in Jesus Christ. The language of verse 13 bears a striking resemblance to Jesus teaching in Matthew 10 on proximate and ultimate harm.[footnoteRef:3] Jesus declared to his disciples: Do not fear those who kill the body but cannot kill the soulfear not, therefore; you are of more value than many sparrows (Matthew 10:28-31 [ESV]). This parallel does not show literary dependence, but it does suggest that our author was familiar with the teachings of Jesus.[footnoteRef:4] [2: Paul J. Achtemeier, 1 Peter: A Commentary on First Peter (Hermeneia, Minneapolis: Fotress, 1996), 229.] [3: John H. Elliot, 1 Peter (The Anchor Bible 37B, New York: Doubleday, 2000), 620.] [4: The issue of the authorship of 1 Peter is beyond the scope of this essay. While I believe allusions to the teachings of Jesus in 1 Peter offer evidence that the author is indeed Simon Peter, the reader may substitute the author for Peter throughout the essay, if so desired.]

The phrase or zealots for the good is a unique construction in the New Testament, though it does have a similar counterpart in Titus 2:14 ( ). Though the term is used in the LXX to describe God as jealous, it is fairly common in Hellenistic Greek as a word connected to the pursuit of various moral ideals.[footnoteRef:5] While is also used by Josephus in conjunction with the Jewish nationalists in the AD 66 revolt against Rome, there is no reason to assume that Peter had this connection in mind, as either a positive or negative comparison.[footnoteRef:6] The genitive is an objective genitive, showing the thing for which the readers should be zealous. One final area of comment for verse 13 is in order. The use of the aorist subjunctive does not imply that the believers are not now pursuing or zealous for what is good. This verb (notably in commands and exhortations) may substitute for .[footnoteRef:7] Just as the first half of the verse reminds the readers that no one can ultimately harm them, the second half serves as an exhortation to maintain righteousness. [5: Achtemeier, 229.] [6: J. Ramsey Michaels, 1 Peter (Word Biblical Commentary, Waco: Word, 1998), 185.] [7: Ibid.]

While verse 13 is meant to assure believers that the Lord protects them and no ultimate harm will come to them, verse 14 entertains the possibility that believers suffer for doing what is right. Even so, his argument has not changed. Throughout this passage, the theme of eschatological vindication remains. Here Peter declares: , . The word is used, not to contrast the possibility of suffering in this verse with the certainty of Gods protection in the previous verse; rather it sets up a reinforcement of that assurance. The implied answer to the rhetorical question in verse 13 was: no one will harm you. Here, Peter assures his readers, but even if you might sufferyou are blessed. The conditional (even if) sets up the optative verb Peter next employs. The use of the present active optative verb means that Peter has in mind something other than assured certainty that these believers will suffer. While the optative mood here is often taken as evidence that Peter has in view only a remote contingency the rest of the epistle makes it clear that this interpretation is by no means the only valid one.[footnoteRef:8] The tone of the letter makes it clear that Peter believes suffering for belief in Christ is a real possibility. It is possible that the optative is being used to express the idea that while suffering is not a continuous reality, the readers live in an environment where it is a real possibility (or a sporadic reality).[footnoteRef:9] What seems even more certain is that the possibility of suffering is being contrasted with the certainty of Gods protection and salvation. [8: Ibid., 186.] [9: So, Achtemeier, 230-1.]

Peter uses the phrase to reaffirm the idea that enduring suffering in general is not necessarily admirable, but suffering on account of righteousness, or for ones upright Christian behavior, makes one blessed (). This seems to be a clear allusion to the teachings of Jesus, as recorded in the Beatitudes of Matthew 5. The terms and appear in both passages. In Matthew 5:10, Jesus says, Blessed are those who are persecuted on account of righteousness. It is apparent that, in addition to the LXX, Peter draws on the teachings of Jesus as a source for his own discussion of suffering as a believer. This blessing upon those who suffer for righteousness then, allows us to see verse 14 more clearly as an affirmation of the implied answer to the question in verse 13.[footnoteRef:10] Those who suffer on account of their righteous actions are not harmed or cursed; rather they are blessed. [10: Ibid., 231.]

Verse 14b is a quote from the LXX of Isaiah 8:12: . The verbs in this sentence follow a plus aorist subjunctive construction for a negative prohibition. Peter tells his readers: Do not fear and do not be troubled. A few witnesses are missing but this seems to be an accidental rather than deliberate omission. Presumably the copyist accidentally skipped from to .[footnoteRef:11] Exactly what the readers are not to fear is a bit more unclear. The construction is ambiguous and must be analyzed. Literally the fear of them, this statement may be taken either possessively (the things they fear or their fear) or objectively (do not fear them). In both the Hebrew text and the LXX of Isaiah 8:12, the idea is do not fear what the people fear. The LXX uses the singular genitive , because its antecedent is singular (the people). Peter changes this to a plural pronoun, presumably to change the referent to the members of society as a whole. This likely changes the meaning to do not fear them.[footnoteRef:12] This further reinforces the idea that Peter was alluding to teachings of Jesus in verse 13. Peter urges his readers not to fear unbelievers, because their hope of salvation is secure against any attack by those around them. Whatever hostile action the unrighteous might take, it will not harm the blessed hope of the believers. [11: Bruce M. Metzger. A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies Greek New Testament. (2nd ed., New York: United Bible Societies, 1994), 621.] [12: Karen H. Jobes, 1 Peter (Baker Exegetical Commentary on the New Testament, Grand Rapids: Baker, 2005), 229.]

The quote from Isaiah 8 continues in verse 15a. Again, Peter makes a deliberate change to the quotation. The LXX of Isaiah 8:13 reads , but Peter changes the accusative intensifier to . The entire structure of verse 15a is as follows: . The verb (make holy or sanctify) occurs predominately in Biblical Greek and related texts.[footnoteRef:13] While it denotes actions such as making holy and consecrating, here it has a slightly different meaning. The direct object of the verb is . Christ does not need believers to make him holy; he already possesses holiness. Instead, here has the meaning of honoring as holy.[footnoteRef:14] Peter is exhorting the readers to honor Christ in your hearts ( ). The life of the believer, according to Peter, involves venerating Christ, whom he has identified as Lord. This reference to Christ also connects Peters current thoughts on the believer and suffering with the Christological section of verses 18-22. [13: Elliot, 625.] [14: Ibid., 626.]

It is clear that Peter wants to connect with , but his change in the text leaves room for some grammatical ambiguity. The construction may be either predicative (Christ as Lord) or appositional (the Lord, namely Christ). As Karen Jobes points out, the syntax of this sentence is constrained by that of the quotation. In this case, the appositional reading is most likely and Peter is identifying the of the Old Testament with . As a final note on verse 15a, several later manuscripts as well as the Textus Receptus substitute for . The reading of is strongly supported by early and diversified external evidence (including P72 X, A, B, C, Y, 33, 614, and 1739) as well as an argument from transcriptional probability. The more familiar expression ( ) replaced the less familiar ( ).[footnoteRef:15] Peters point in making this statement is both to identify Christ with the God of the Old Testament and to exhort the believers to honor him as part of their righteous lifestyle. He wishes to do so, in order that he might later discuss the suffering of Christ, one who is both worthy of honor and identified with God himself. [15: Metzger, 621-2.]

II.An Answer for the HopeIn verse 15b, Peters language moves away from explicit references to suffering. This does not represent a complete change in Peters theme; instead it is a clarification of how one ought to react to unbelievers, while still maintaining righteous conduct. As John Elliot points out, the syntactical relationship of v 15b-16a to its context is uncertain. A finite verb is lacking.[footnoteRef:16] Elliot offers a plausible rendering of the clauses as having imperatival force. Peter tells his readers that they need to be . The implied imperative command in the nominative plural adjective is would then be to be ready. The adverb further modifies this so that the exhortation is to be ready at all times. When the adjective is combined with the preposition , it denotes readiness for something. In this case, it means readiness for a defense (). The term is the language of a formal legal defense, (e.g., Paul in Acts 22:1; 25:16).[footnoteRef:17] Despite this meaning, an official legal proceeding is most likely not what Peter has in mind. He urges his readers to be ready always () to give a defense. Peter wants believers to be able to give an answer to anyone who asks them, not just in a courtroom setting. [16: Elliot, 626.] [17: Michaels, 188.]

The dative construction tells us who Peter wishes believers to give an answer to. The present active participle functions adjectivally, modifying the substantival . Christians ought to give an answer to anyone who asks. Specifically, this refers to anyone who asks you an account ( ). The prepositional phrase modifies the term . It is an account or word concerning the in-you hope. The genitive is modified by the prepositional phrase . The dative plural pronoun means that Peter is referring to the hope among all believers, rather than a hope within an individual believer.[footnoteRef:18] It is the eschatological hope that all believers share. With all of this in mind, we may render verse 15b as follows: be ready at all times to give a defense to anyone who asks you a word concerning the hope which is in you. Although this second half of verse 15 is an independent imperatival clause, it is connected to the previous line of thought.[footnoteRef:19] Hope, in 1 Peter, refers to eschatological hope. It is the promise of salvation and the assurance that God will protect his elect. This is the same idea which has been carried through from 1 Peter 3:12 (cf. Psalm 34 [33 LXX]). The Lord protects the righteous. Peters argument is that not only should believers count themselves blessed in the face of persecution, but they ought to be able to share the reason for this hope to the very ones who may be maligning them for their righteousness. In explaining why they have this hope, they maintain their righteous conduct and bring condemnation on those who slander them. This is an idea which Peter makes clear in the following verse. [18: Jobes, 230.] [19: Elliot, 626.]

III.Conduct Toward UnbelieversVerse 16a describes the demeanor in which Peter wishes his readers to present their defense. He tells them it ought to be , . The here is not used to contrast the previous statement about giving a defense; rather it is used to further qualify and clarify the manner in which it ought to happen[footnoteRef:20] (cf. above on in verse 14). This qualification implies some verbal expression, though there is no main verb provided. We may render : but [offer your defense] with gentleness and fear. The term here cannot mean that believers ought to approach their defense with fear toward unbelievers. Peter already told the Christians not to fear them in verse 14. Rather has the meaning of reverence toward God.[footnoteRef:21] It is slightly more difficult to determine whether or not refers to gentleness (or meekness) before God or in relation to unbelievers. Peter may be urging an attitude of reverence before God and meekness towards ones accusers. The more likely choice is that both terms refer to standards of conduct toward God (cf. 1 Peter 3:4).[footnoteRef:22] The participial phrase (having a good conscience) probably should not be seen as imperatival. The present active participle should most likely be understood as an adverbial participle of attendant circumstance. So, along with meekness and reverence for God, having a good conscience must also characterize believers who give a defense of their faith.[footnoteRef:23] [20: Ibid., 629.] [21: Achtemeier, 234.] [22: Michaels, 189.] [23: Achtemeier, 235.]

The second half of verse 16 is introduced with a clause. In full, it reads: . The construction has a temporal force and means when or whenever.[footnoteRef:24] The passive present indicative verb is unique in the New Testament and LXX. Because of this unusual usage, the manuscript tradition reflects a repeated effort to alter the verb back to its longer, active form.[footnoteRef:25] The shorter, passive form of the verb is to be preferred, as it recalls the earlier statement in 2:12 ( ).[footnoteRef:26] The present active participle is a substantival participle and is the subject of the aorist passive subjunctive verb . The ones slandering are the ones who will be shamed. The rest of the verse is adjectival, describing exactly what these people are slandering. The genitive of quality modifies (conduct). It is the conduct of, or possessed by, the believers (). The phrase also modifies and serves to distinguish good conduct according to Christian standards from good conduct according to pagan nonbelievers.[footnoteRef:27] [24: Ibid., 236.] [25: Michaels, 190.] [26: Metzger, 622.] [27: Michaels, 190.]

With this clarification in mind, verse 16b reads as follows: in order that whenever you are slandered, the ones maligning your good conduct in Christ might be shamed. Peter makes clear here the purpose for which one ought to maintain meekness, reverence, and a good conscience. If one maintains these things, then the unbelieving slanderers will be the ones shamed. Does Peter mean that their judgment will come upon them immediately and the believer will be instantly vindicated? Certainly not. Here, as throughout the passage, Peter has eschatological vindication in mind. He assures his readers that their conduct will be seen by God, and he will reward them and punish their accusers accordingly. Here, as elsewhere in the passage, Peters statements are to be read in light of verses 10-12.Verse 17 sums up the entirety of the passage. Peter says . The postpositive links this concluding verse with the previous thoughts. The adjective is the comparative form of and carries the verbal idea of it is.[footnoteRef:28] The infinitive verb is a substantival infinitive functioning as the subject of an implied is and governs the accusative participles and .[footnoteRef:29] The present active participles and (doing good and doing evil, respectively) probably have a causal sense, as implied by the context. Peter is saying that it is better to suffer because of, or on account of, doing good than () because of doing evil. The proverbial better than language used here finds parallels in Jewish Wisdom literature, Jesus teaching in the Synoptic Gospels (cf. Matthew 5:29), and Hellenistic Greek Wisdom tradition.[footnoteRef:30] While Peters use of household codes and affirmation of some elements of Greek moral philosophy indicate that he is not unfamiliar with Hellenistic culture, it seems more likely that a Jewish or Christian ethic informs his understanding of suffering on account of doing good. There would be many differences between how a pagan writer understood righteous and unrighteous behavior, and how a first century Christian author understood them. As a final note on the it is better tothan formula, it is not surprising that these proverbs normally contain an eschatological element. It is better to suffer now at the hands of the unrighteous, than to suffer punishment at the hands of God on the Day of Judgment. An eschatological proverb on suffering and ultimate vindication fits perfectly into Peters theme in this passage. [28: Elliot, 634.] [29: Ibid.] [30: Jobes, 232.]

The final section to be analyzed occurs in the middle of the previous section. Between the present active participle and the present active infinitive , Peter includes the conditional clause: . Literally, it would be rendered if the will of God might will. The rare optative mood occurs again here in the present active optative verb . The point Peter is making here is not that Gods ultimate purpose for his people is to suffer. Rather, the qualification refers to suffering on account of righteousness as opposed to suffering in general. Peters point is not that God wills suffering but that God wills doing what is right rather than doing what is wrongeven if and when this results in suffering.[footnoteRef:31] This passive endurance of suffering not only maintains the righteous conduct of the believer, but it offers a powerful witness to unbelievers. [31: Elliot, 635]

After having examined the passage in detail, we may make some final comments on the historical situation which prompted the writing of this section of the epistle. There are degrees of certainty regarding the situation of the Asian believers to which Peter writes. One thing which may be said with confidence is that believers were experiencing some sort of slandering or maligning of character for their faith. Verse 16 mentions (the ones slandering). This may have included being ostracized socially as well as other trials. Less certain is that these believers were currently experiencing persecution of a physically violent nature. Peter certainly entertains the real possibility of such a scenario in verse 14 ( ). Additionally, if one takes seriously Achtemeiers rendering of the optative verb as a sporadic reality, then persecution may be happening intermittently already.[footnoteRef:32] While this letter is not written during a period of widespread persecution of Christianity, Peter makes it clear that his readers may experience persecution for their faith in Christ. [32: Achtemeir, 230-1.]

In conclusion, the passage exhibits a focused theme of eschatological vindication. The quotation from Psalm 34 (33 LXX) in verses 10-12 informs the entire rest of the passage. If the eyes of the Lord are on the righteous and his face is against those who do evil then, believers may rest assured that no ultimate harm will come to them. Their salvation is assured, and they will be blessed if they suffer on account of their righteousness. Their righteous conduct includes honoring Christ as Lord and offering a humble, reverent defense of their faith to anyone who asks. In this way, their own good conduct will be maintained, and those who malign them will bring shame upon themselves. It is clear that these blessings and curses do not refer to present reality, but represent the future, when God brings ultimate justice. It is this blessed and assured hope that should inform the righteous living of the believers to whom the epistle of 1 Peter is addressed.

BibliographyAchtemeier, Paul J. 1 Peter: A Commentary on First Peter. Hermeneia. Minneapolis: Fortress, 1996.Elliot, John H. 1 Peter. The Anchor Bible 37B. New York: Doubleday, 2000.Jobes, Karen H. 1 Peter. Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker, 2005.Metzger, Bruce M. A Textual Commentary on the Greek New Testament: A Companion Volume to the United Bible Societies Greek New Testament. 2nd ed. New York: United Bible Societies, 1994.Michaels, J. Ramsey. 1 Peter. Word Biblical Commentary. Waco: Word, 1988.

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