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Commentary on 1 Peter 3 verses 8–15
The apostle here passes from special to more general exhortations.
I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom 15:5), not according to man's pleasure, but God's word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, Co1 5:11; Jo2 1:10, _11.
II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ's sake; therefore,
1.He warns them not to return evil for evil, nor railing for railing; but, on the contrary, "when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy." To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Pro 20:22; Luk 6:27; Rom 12:17; Th1 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa 56:10; Zep 3:3; Act 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Mat 5:44, "Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands." We must pity, pray for, and love those who rail at us. (3.) A Christian's calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.
2.He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (Pe1 3:10): it is quoted from Psa 34:12-14. "If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you." Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David's time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.
3.He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (Pe1 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, Joh 4:31; Jo1 5:14; Heb 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.
4.This patient humble behaviour of Christians is further recommended and urged from two considerations: - (1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? Pe1 3:13. 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."(2.) This is the way to improve sufferings. "If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (Pe1 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ" (Mat 5:10); therefore, [1.] "You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies." Learn, First, to follow always that which is good is the best course we can take to keep out of harm's way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian's duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. "Your enemies are God's enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them." [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (Pe1 3:15); let him be your fear, and let him be your dread, Isa 8:12, Isa 8:13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luk 12:4, Luk 12:5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev 10:3. "When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world." Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.
But do ye love them that hate you; and ye shall not have an enemy.
And who is he that will harm us, if we be followers of that which is good? "
If you love the good, you will suffer no loss, because whatever you may be deprived of in this world, you will never lose God, who is the true Good.
Who can prevent you from being blessed, for the Scriptures say that no one can take our joy from us.
And who is there to harm you, etc. He speaks of those things that happen to us from adversaries through insulting words, through the loss of temporal goods, through bodily tortures. For all these and similar things, when inflicted upon the faithful, can in no way harm those who are zealous for good, especially according to knowledge, but rather bring the reward of patience to those who endure equanimously. On the contrary, they greatly harm those who inflict punishment by accumulating eternal punishment for themselves. But if anyone succumbs to such adversities and falls, it is not the one who inflicted the evil that harmed him, but he himself, who refused to bear it patiently. For the house which the wise man built did not fall because it did not endure the violence of tempests, but because it was founded upon a rock. And again, the house which the foolish man built foolishly did not fall because it was struck by tempests, but because it was placed upon sand. For both were equally tested by adversity striking them, but the firmness of the foundation gave the crown of perseverance to one, while the foolishness of the fragile structure overthrew the other. For no mishap, whether brought by the devil, by a wicked human, or by the general turmoil of passing things, can harm the perfect emulator of good. However, it is clear that many zealous for good have been harmed by others when they are ill-instructed in the knowledge of the truth which they love. For how many desiring to believe rightly in God and to live correctly in the Church have been unknowingly led astray by the madness of Arius, by the malice of Sabellius, or other heretics? Read the book of John Chrysostom, which he wrote about this: No one can be harmed by another unless by himself.
And who is he who will harm you if you become followers of what is good? But even if you should suffer for righteousness' sake, you are blessed. And do not be afraid of their threats, nor be troubled, but sanctify the Lord God in your hearts. And always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear: having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed.
Furthermore, God commands "to sanctify Him in the hearts," as Isaiah says (Is. 8:13): this means, do not glory in those things that appear, but in the hidden treasury of your hearts, working the sanctification of the Lord, which consists in the separation of the nations from their abominations or wicked customs;
thus sanctify Him. However, being sanctified, while others glorify Him through your good conduct, just as God and man Himself commands when He says: "Let your light shine before men," etc. (Matt. 5:16) What is said about being ready is connected to the previous part, for example,
"all of you, be united." The word "be" is also attributed to the common understanding, so the meaning is: "May you always be ready." He wants to command that a faithful person should always be prepared regarding the discourse of faith, so that at any time when a reason concerning it is sought from us, we may easily respond;
moreover, in responding, let us do so with meekness, as if God Himself were present: no diligent servant would be arrogant in the presence of his master. It also adds the profit that follows from this, namely, the inquiry of the unbelievers and the kindness of the mind towards us. However, it should be noted that these are not contrary to what has been said by the Lord, for He indeed commands not to be anxious about what we should answer when we are brought before rulers and authorities. (Matt. 10:19) Indeed, the Lord's words about martyrdom were spoken, as He also says that virtue and a more powerful discourse should be given than any human wisdom, and that one who despises the surrounding fears: however, Peter's opinion speaks of doctrine. For without understanding and inquiry, it is worthy of reproach to think one knows something. For the knowledge of the foolish is an unprofitable discourse. (Eccles. 21:21) Moreover, since we were accused of various wicked things, and they also showed that our hope was vain, he says that we should bring forth considered responses about these things, having at the same time a proven life, which he certainly calls conscience.
Therefore, sanctify God in your hearts, and do not be afraid of human fear nor be troubled. But always be ready to give a defense to everyone who asks you a reason for the hope that is in you. And do this with the demonstration of good actions. For by doing so gently and with kindness, you will confirm that you are well aware of yourselves, and you will shame those who have evil suspicions about you.
"Having a good conscience." That is, while you are well aware of yourselves and not evil, as those who slander you are.
"that when they defame you." That is, those who create trouble with words, harshly investigating.
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SUMMARY
First Peter 3:13 poses a profound rhetorical question, assuring believers that ultimate harm cannot befall those who are truly zealous for and actively pursue moral excellence. This verse, situated within Peter's broader exhortation to righteous living amidst suffering, offers a powerful promise of divine protection and providential care for those whose lives are characterized by goodness, implying that while earthly trials may occur, their spiritual well-being and eternal destiny remain secure under God's sovereign hand.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Peter employs a powerful Rhetorical Question in 1 Peter 3:13. By asking "And who is he that will harm you, if ye be followers of that which is good?", he is not seeking information but rather making a strong, emphatic assertion. The implied answer is "no one" (or no one who matters in an ultimate sense), thereby conveying a profound sense of divine protection and security. This device serves to engage the reader directly, highlight the self-evident truth of God's care, and instill confidence in the face of adversity. There is also an element of Irony or Paradox at play: in a world where doing good often invites hostility, Peter suggests that it is precisely this goodness that ultimately safeguards the believer, not from all suffering, but from ultimate, spiritual harm. This contrasts worldly expectations with divine reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
The assurance in 1 Peter 3:13 is deeply rooted in the biblical understanding of God's sovereignty and His covenant faithfulness to His people. It does not promise immunity from all suffering, as Peter himself acknowledges that believers may suffer for righteousness' sake (1 Peter 3:14). Rather, it speaks to a deeper, spiritual protection, assuring that no external force can ultimately thwart God's purposes for those who faithfully follow Him. This promise resonates with the broader biblical narrative of God's watchful care over the righteous, even amidst trials, ensuring that their ultimate good and eternal destiny are secure. It underscores that living a life of moral excellence, driven by faith, is not merely a moral imperative but also a pathway to experiencing God's providential care and peace, even when facing opposition.
REFLECTION AND APPLICATION
In a world that often seems hostile to Christian values, 1 Peter 3:13 offers profound encouragement and a vital reorientation of our fears. Instead of being preoccupied with what others might do to us, this verse calls us to focus on our character and conduct—to be zealous followers of "that which is good." This doesn't mean we will never face hardship, criticism, or even persecution; indeed, Peter explicitly addresses suffering in the verses immediately following. However, it assures us that no external adversity can inflict ultimate, lasting harm on our souls or derail God's eternal purposes for our lives. Our security is not found in the absence of trouble, but in the presence and protection of God as we align our lives with His goodness. This truth empowers us to live courageously, to stand firm in our faith, and to continue doing good, knowing that our ultimate well-being is in God's sovereign hands. It fosters a deep inner peace that transcends circumstances, allowing us to respond to hostility with grace and integrity.
Questions for Reflection
FAQ
Does this verse promise that Christians will never suffer physically or experience hardship?
Answer: No, 1 Peter 3:13 does not promise immunity from physical suffering or worldly hardship. In fact, Peter immediately follows this verse by stating, "But and if ye suffer for righteousness' sake, happy are ye" (1 Peter 3:14). The "harm" Peter refers to is not mere physical pain or temporal difficulty, but rather ultimate, spiritual, or eternal harm. The verse assures believers that no one can ultimately thwart God's purposes for them or truly damage their soul and eternal standing if they are committed to living righteously. Christians are called to endure suffering with hope, knowing that God uses all things for their good and His glory (Romans 8:28).
What does Peter mean by "that which is good"?
Answer: "That which is good" (Greek: agathos) refers to inherent moral excellence, virtue, and that which is beneficial or advantageous in God's eyes. It encompasses living a life that is morally upright, compassionate, just, and honorable, reflecting the character of God Himself. It's not merely about avoiding evil, but actively pursuing and embodying righteousness in all aspects of life—in thought, word, and deed. This aligns with Peter's broader exhortation for believers to live holy lives that honor God and serve as a positive witness to the world (1 Peter 2:12).
CHRIST-CENTERED FULFILLMENT
1 Peter 3:13 finds its ultimate fulfillment and deepest meaning in Jesus Christ, who is the perfect embodiment of "that which is good." He lived a life of absolute moral excellence, "who did no sin, neither was guile found in his mouth" (1 Peter 2:22). Yet, despite His perfect goodness, He suffered immensely, even to the point of death on a cross (Philippians 2:8), demonstrating that suffering is not incompatible with God's favor. However, His suffering was not ultimate harm; it was the path to ultimate victory and resurrection, through which He conquered sin and death (Colossians 2:15). Believers are called to be "followers" or imitators of Christ (1 Corinthians 11:1), not only in His pursuit of goodness but also in His willingness to suffer for righteousness, knowing that just as He was vindicated and glorified, so too will those who follow Him be ultimately protected and receive eternal life (John 10:28). Thus, the assurance in 1 Peter 3:13 is a promise rooted in Christ's own experience and His triumph over all forms of ultimate harm, extending His victory to all who are united with Him.