1 Peter 3 Verses 8 to 17 Hope When Life Is Unfair Class February 26, 2023

John R. St John

1 Peter Hunger for Holiness • Sermon • Submitted a year ago

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To challenge adults to understand that life is not fair, but God is good

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1 Peter 3 Verses 8 to 17 Hope When Life Is Unfair Class February 26, 2023 Presentation Notes AAAA

Background Scripture:

· Luke 12:4-7 (NASB) 4 "I say to you, My friends, do not be afraid of those who kill the body and after that have no more that they can do. 5 "But I will warn you whom to fear: fear the One who, after He has killed, has authority to cast into hell; yes, I tell you, fear Him! 6 "Are not five sparrows sold for two cents? Yet not one of them is forgotten before God. 7 "Indeed, the very hairs of your head are all numbered. Do not fear; you are more valuable than many sparrows.

· 2 Corinthians 1:10 (NASB) 10 who delivered us from so great a peril of death, and will deliver us, He on whom we have set our hope. And He will yet deliver us,

· Romans 8:28 (NASB) 28 And we know that God causes all things to work together for good to those who love God, to those who are called according to His purpose.

Main Idea: God tells us that sometimes we can do everything right and we will still experience suffering.

Teaching Aim: To challenge adults to understand that life is not fair, but God is good.

Create Interest:

· One of the crucial factors involved in the maturing process of the Christian is the issue of the believer’s relationship with other Christians. If the Christian can learn to get along with other Christians, and be patient when other believers are a pain, then he/she will grow and go forward for Christ.

· If a believer, however, cannot deal with the fallacy, faults, failures, foul-mouth, and frustrations that are created by other Christians, he will become hurt, bitter, discouraged, and disillusion with Christians, church, the Bible, and the Lord. He will most likely follow the same path that many have trod and get out of church.

· Peter faced the same problem in his day and he shares with us thoughts worth soaking on😊.

Lesson in Historical Context:

· We have noted in previous lessons that Nero, then Emperor of Rome, had not yet started his massive attempt to persecute the Christians…but it was soon to come. Persecution was still rampant from community/other sources and made life difficult for Christians. Christians were supposed to be models of how they relate to one another. Easier said than done in their circumstances.

· Peter has concluded the section of his letter in which he has encouraged Christians to display their freedom in submission for Christ’s sake, as citizens, servants, wives, and husbands.

o He has encouraged them to bear unjust treatment as part of their calling.

o Now he turns to deal with the issue of suffering at greater length. He has spoken of trials from the very beginning of the letter (1:6), and has presented the example of Christ to show Christians how to submit to suffering for doing right (2:19–24). In 3:8–9 he summarizes what he has been saying and prepares for what will follow.

· As always, Peter begins with what God has done. God calls us to be heirs of his blessing (3:9). That calling commits us to a life of blessing, a life that responds to the free grace of God. Peter thinks of God’s blessing as it is proclaimed in Psalm 34 (closely followed 1 Peter 3:10–12).

o Does Peter not also remember the Beatitudes pronounced by Jesus? Certainly he reflects Jesus’ teaching regarding the love and meekness of the heirs of the kingdom, especially as it is shown toward enemies.

o The key to them all is the love of grace: they reflect the grace, love, and compassion of Jesus Christ. The teachings and example of Jesus have become the teaching of the apostles.[1]

· Peter endeavors to sum up this issue about our relationships with others in these verses, beginning with the word “Finally.” What are the principles or rudiments for right relationships with other Christians? Let’s take a look.[2]

Bible Study:

1 Peter 3:8-12 (NIV2011) 8 Finally, all of you, be like-minded, be sympathetic, love one another, be compassionate and humble.

· Vs. 8: Finally introduces a new section rather than giving a summary of the previous exhortations to specific groups (cf. “finally” in Phil. 3:1; 1 Thes. 4:1). Peter now addressed all his readers (all of you) and gave practical principles for living peacefully in a hostile pagan culture.

o Note: First Peter 3:8–9is Peter’s exposition of Psalm 34:12–16, which he then quoted (1 Peter 3:10–12). Peter constructed his thoughts around the three exhortations in the Psalm.

o Psalm 34:12-16 (NASB) 12 Who is the man who desires life And loves length of days that he may see good? 13 Keep your tongue from evil And your lips from speaking deceit. 14 Depart from evil and do good; Seek peace and pursue it. 15 The eyes of the LORD are toward the righteous And His ears are open to their cry. 16 The face of the LORD is against evildoers, To cut off the memory of them from the earth.

· Be like minded. Peter’s exhortation does not mean there will be no differences of opinion. Rather, believers are to focus on the purposes which transcend minor differences of opinion and which thus serve to unite.

o Precisely because differences of opinion on some things are inevitable, the Bible urges Christians to maintain harmony. Note that the whole verse emphasizes attitudes (compassion, brotherly love) rather than opinions or doctrinal views.[3]

o Right in the forefront he sets Christian unity (Like mindedness). It is worthwhile to collect together the great New Testament passages about unity, in order to see how great a place it occupies in New Testament thought. The basis of the whole matter is in the words of Jesus who prayed for his people that they might all be one, as he and his Father were one.

§ John 17:21-23 (NASB) 21 that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me. 22 "The glory which You have given Me I have given to them, that they may be one, just as We are one; 23 I in them and You in Me, that they may be perfected in unity, so that the world may know that You sent Me, and loved them, even as You have loved Me.

o In the thrilling early days of the Church this prayer was fulfilled, for they were all of one heart and of soul.

§ Acts 4:32 (NASB) 32 And the congregation of those who believed were of one heart and soul; and not one of themclaimed that anything belonging to him was his own, but all things were common property to them.

o Repeatedly, Paul exhorts men to this unity and prays for it. He reminds the Christians of Rome that, though they are many, they are one body, and he pleads with them to be of one mind.

§ Romans 12:4 (NASB) 4 For just as we have many members in one body and all the members do not have the same function,

§ Romans 12:16 (NASB) 16 Be of the same mind toward one another; do not be haughty in mind, but associate with the lowly. Do not be wise in your own estimation.

· Be sympathetic, entering into one another’s feelings, and evincing a regard for each other’s welfare.

o In the New Testament sumpathēs occurs only in 1 Peter 3:8 where it means “having compassion one of another.” Peter included it in a list of admonitions to his audience, along with their being one-minded, courteous, sorry, etc. In both the Biblical and nonbiblical usages of sumpathēs there is an emphasis on a committed relationship and participation in the lives of others.

§ 1 Corinthians 12:26 (NASB) 26 And if one member suffers, all the members suffer with it; if one member is honored, all the members rejoice with it.

§ John 11:35 (NASB) 35 Jesus wept.

📷 The Greek word here used does not elsewhere occur in the New Testament. It describes that state of mind which exists when we enter into the feelings of others as if they were our own, as the different parts of the body are affected by that which affects one.

Thought to Soak on before moving on

· Peter sets sympathy, as the whole New Testament urges this duty upon us. We are to rejoice with those who rejoice and to weep with those who weep (Romans 12:15). When one member of the body suffers all the other members suffer with it; and when one member is honored, all the members rejoice with it (1 Corinthians 12:26), and it must be so with Christians, who are the body of Christ. One thing is clear, sympathy and selfishness cannot co-exist. So long as the self is the most important thing in the world, there can be no such thing as sympathy; sympathy depends on the willingness to forget self and to identify oneself with the pains and sorrows of others. Sympathy comes to the heart when Christ reigns there.[4]

· Love one another. In the New Testament the definition extends to those who are brothers and sisters in the Christian faith, those who have entered the family of God. This spiritual “brotherly love” is commanded (Romans 12:10; Hebrews 13:1; 1 Peter 1:22) and must be genuine rather than counterfeit

o Romans 12:10 (NASB) 10 Be devoted to one another in brotherly love; give preference to one another in honor;

o Hebrews 13:1-2 (NASB) 1 Let love of the brethren continue. 2 Do not neglect to show hospitality to strangers, for by this some have entertained angels without knowing it.

o 1 Peter 1:22 (NASB) 22 Since you have in obedience to the truth purified your souls for a sincere love of the brethren, fervently love one another from the heart,

· Philadelphia/brotherly loveis a virtue that Christians must cultivate (2 Peter 1:5-7). In either its literal or figurative sense, then, philadelphiaemphasizes a loving relationship among people closely connected, whether by kinship or by faith.[5]

o 2 Peter 1:5-7 (NASB) 5 Now for this very reason also, applying all diligence, in your faith supply moral excellence, and in yourmoral excellence, knowledge, 6 and in yourknowledge, self-control, and in your self-control, perseverance, and in yourperseverance, godliness, 7 and in yourgodliness, brotherly kindness, and in your brotherly kindness, love.

o These virtues focused on thus and continuing can be summed up in “loving your brothers and sisters,” a single Greek term found in its nominal form in Rom. 12:10; 1 Thess. 4:9; Heb. 13:1; 1 Pet. 1:22 (cf. the comment on this verse); 2 Pet. 1:7. Jesus commanded Christians to love one another—this was the mark by which a person could recognize a Christian (John 13:34–35). It is no wonder, then, that the virtue appears so commonly in Christian teaching and that Peter puts it in the center of his virtue catalogue.[6]

· Be compassionate. Christianity produces true courteousness, or politeness. It does not make one rough, crabbed, sour; nor does it dispose its followers to violate the proper rules of social intercourse. The secret of true politeness is benevolence, or a desire to make others happy; and a Christian should be the most polite of people.

o There is no religion in a sour, cynical, temper; none in rudeness, stiffness, and repulsiveness; none in violating the rules of good-breeding.

o There is a hollow-hearted politeness, indeed, which the Christian is not to aim at or copy. His politeness is to be based on kindness;

§ Colossians 3:12 (NASB) 12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience;

o His courtesy is to be the result of love, good-will, and a desire of the happiness of all others; and this will prompt to the kind of conduct that will render his intercourse with others agreeable and profitable.[7]

· Be humble. It means friendly minded, kind, courteous. According to Peter the believer should seek the place of lowliness and absolute dependence upon God.Like water he should always seek the lowest place. This affects his desire to retaliate (1 Peter 3:9), for such an attitude must be restrained. Rather, he must be willing to “suffer for righteousness’ sake” (1 Peter 3:13, 14). Such a disposition is both proper and divinely rewarded (1 Peter 3:8–12).[8]

Thoughts to soak on to wrap up this catalogue of virtues Peter shares with us

· The final factor in Peter’s list for enjoying the goodness of the Christian life, humble in spirit, is actually one word in the Greek, tapeinophrones(“humble-minded”). Humility is arguably the most essential, all-encompassing virtue of the Christian life (5:5; Matt. 5:3; 18:4; Luke 14:11; 18:14; Eph. 4:1–2; Col. 3:12; James 4:6; cf. Ps. 34:2; Prov. 3:34; 15:33; 22:4). Paul used a form of this Greek word in Philippians 2:3, “Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves.” Years earlier Jesus demonstrated the importance of His own example of humility when He said, “Take My yoke upon you and learn from Me, for I am gentle and humble in heart, and you will find rest for your souls” (Matt. 11:29; cf. Phil. 2:5–8).

· The joys of their lives in Christ are maximized when believers are united in truth and life with one another, peaceful in disposition, gracious toward those who need the gospel, sensitive to the pains of fallen sinners, sacrificial in loving service to all, compassionate instead of harsh, and above all humble like their Savior.[9]

1 Peter 3:9 (NASB) 9 not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.

· In relating to persecutors, Peter recalled Jesus’ teachings about doing good toward one’s enemies (Matt. 5:38–48). Peter knew that the Lord wanted him and other followers not rendering(“giving back in return”; “repay,” NIV) evil for evil, or railing for railing.

o The Greek word for railing (loidorias) means “insult” (NIV), “curse,” “speak evil of.” The word refers to insulting or abusive talk.

o Peter H. Davids noted, “Peter and the NT go far beyond simply not taking vengeance and leaving it to the Lord; the command is, instead of attacking or insulting those who attack and insult, to bless the persecutor.” (The First Epistle of Peter; 126)[10]

Thought to soak on:

· Think of the impact upon persecutors when an attitude of love and blessing is demonstrated toward them. Every persecutor would not be won to Christ, but every persecutor would have a strong witness that could be used by the Holy Spirit in the persecutor’s quiet, thoughtful moments; and some persecutors would be won to Christ. This is what God is after.[11]

1 Peter 3:10 (NASB) 10 For, "THE ONE WHO DESIRES LIFE, TO LOVE AND SEE GOOD DAYS, MUST KEEP HIS TONGUE FROM EVIL AND HIS LIPS FROM SPEAKING DECEIT.

· If you wish to love and enjoy life, the very first thing you must do is stop your tongue. Few tongues are disciplined and controlled. By far most tongues run, wag, and blaze ever so loosely to react, attack, defend, rail, poison, cut, hurt…and the list goes on.

· A tongue that runs loose and is not controlled and disciplined knows little love and little enjoyment of life. the honest and thinking person knows that no person can control and discipline his tongue perfectly.

o Ephesians 4:31-32 (NASB) 31 Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. 32 Be kind to one another, tender-hearted, forgiving each other, just as God in Christ also has forgiven you.

1 Peter 3:11-12 (NIV2011) 11 They must turn from evil and do good; they must seek peace and pursue it. 12 For the eyes of the Lord are on the righteous and his ears are attentive to their prayer, but the face of the Lord is against those who do evil.”

· Peace-keeping is largely negative in its focus—seeking to avoid actions, words and attitudes that might cause conflict.

· Peace-seeking, though, has a much more positive thrust. Peter’s teaching includes ‘not ‘repay[ing]’, but goes well beyond it. There is something to do ‘on the contrary’ (v. 9), and that something is to ‘bless’.

o Instead of calling down a curse on our enemies, we should pray for them and desire their blessing. ‘May it not be charged against them!’ is a prayer we can pray along with Paul (2 Tim. 4:16).

· A motivating promise is attached: if we seek the blessing of others we will, in the process, ‘obtain a blessing’ for ourselves. Peter may well be thinking of Psalm 133, where we are told that a place of unity is the place where ‘the Lordhas commanded the blessing’ (Ps. 133:3). That’s a good place to be!

· To actively promote peace means to go that extra mile. Paul was realistic when he encouraged the Christians at Rome to seek peace ‘so far as it depends on you’ (Rom. 12:18). There is only so much we can do, but we must do what we can.[12]

1 Peter 3:13-14 (NIV2011) 13 Who is going to harm you if you are eager to do good? 14 But even if you should suffer for what is right, you are blessed. “Do not fear their threats; do not be frightened.”

· Peter at this point in his letter dealt in more detail with persecution. He had begun with general references to trials (1:6–7). Along the way he had written about the slanders they endured (2:12; 3:9). Beginning with 3:13–17, Peter dealt more directly with the situation his readers were facing.

· Verse 13 can be understood in two ways—both of which are true. Peter may have been stating the way things ought to be in a just society.

o Earlier, Peter stressed that God’s intention for government is that it punish those who do wrong and reward those who do right (2:14). If all people had such a government, who is he that will harm you, if you are followers of that which is good?

o If this was Peter’s point, he was stating how things ought to be, and in verse 14 he contrasted the ideal with the way things actually were.

· The other interpretation of Verse 13 emphasizes the word harm. According to this view, Peter was using the word in a special way—of ultimate and eternal harm.

o If a person does what is right in God’s eyes, persecutors cannot harm the person in an ultimate way. For example, Jesus predicted that some would be put to death for His sake, but He said, “There shall not a hair of your head perish” (Luke 21:18). J. N. D. Kelly, who holds this view, wrote, Peter “is not deluding his correspondents with the idea that, if their conduct is beyond reproach, they will escape abuse, maltreatment, physical injury; he has already conceded the possibility in 2:20. His point is that, whatever disasters strike the man of faith, they cannot touch the integrity of his personality or injure him in the ultimate sense.”[13]

1 Peter 3:15 (NIV2011) 15 But in your hearts revere (sanctify in the NASB) Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect,

· By adding the words in your hearts, Peter could well be pointing out that individual personal devotion to Christ is the believer’s source of strength whenever it proves impossible to meet with others in worship—and not only, of course, in times of persecution.

· Even if believers, like their Master, should suffer in spite of their right conduct, then there is still a spiritual plus which adversaries cannot filch from them: they are blessed. The term is that used at the beginning of the Sermon on the Mount (Matt. 5:3–11). The Beatitudes listed there spell out an ethical standard far beyond the unaided capabilities of any human being. In every case divine grace is essential for any believer even to approach such moral demands. Similarly, in times of persecution and suffering (Vs. 14),

o Christians are to keep in mind that they are not left to their own devices—so often inadequate in a testing situation.

· At all times and in all circumstances they have available the powers of an understanding God, always at their side sharing his people’s lot.As believers draw on those divine reserves, they find as an unexpected bonus that they are being spiritually blessed: they are learning to grow in grace and in the knowledge of their Lord (2 Pet. 3:18). For this reason, there is no need for them to be afraid.

· The calm poise of a Christian in the midst of an onslaught may well be baffling to nonbelievers, whose own natural reaction in a similar situation would be very different.

· Always be prepared to give an answer. But Peter probably has in mind being ready to respond to accusations of alleged wrongdoing, for the Greek word translated answeris apologia, meaning a defense.

o It would be the term familiar in a court of law (Acts 22:1), but Peter’s use here of the general expression “alwaysbe prepared to give an answer to everyone” suggests he means accusations from any quarter, official or otherwise.

o In either case, whether being challenged about the secret of peace of mind or being accused of evil practices, Christians must be ready to give the reason for their hope in the living God (1:21).

o Believers are not called upon to respond by preaching to their interrogators. They are expected to be able to say what Christ means to them. They are to answer with gentleness and respect. A quiet dignity is far more effective than any amount of argument or belligerence. The subject itself, faith in God, also demands respect, i.e., reverence. The Greek word is phobos, often translated “fear.” Fear of God is meant here, for Peter still has in mind the quotation from Isaiah 8:13, “He [God] shall be your fear.[14](and respect/awe).

Thought to soak on

· The great tragedy is that most professing believers do not know what they believe. They know little about Christ, what it is that makes Him so unique and superior.

o Few can witness and lead anyone else to a saving knowledge of Jesus Christ.

o Few are willing to take the time or exert the effort to study God’s Word and to learn the truth.

o Most are just not willing to pay the price to learn about God and Christ and to prepare themselves to be dynamic witnesses for Christ.[15]

§ Discuss and put this on your prayer list.

1 Peter 3:16 (NASB) 16 and 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.

· Keep a good conscience(or ‘good, morally right’: agathos) demands far more than mere outward morality. This does not imply that sinless perfection is possible, but it does imply that a Christian should aim to have a ‘good conscience’ before God.

o This can be maintained by:

§ avoiding conscious or willful disobedience to God throughout each day;

§ continuing to practice immediate repentance and prayer for forgiveness (and therefore for a cleansing of the conscience) whenever one becomes aware of any sin in one’s life.

· While other parts of the New Testament mention effectiveness in prayer (1 John 3:21–22) and confidence of access to God in worship (Heb. 10:22) as benefits of a clear conscience, here witness to others is the motive:

o Christians should keep their consciences clear so that, when you are abused, those who revile your good behavior in Christ may be put to shame.

o (A similar motive for righteous conduct is given in (2:12, 15; cf. 3:1–2.)

§ Slandered refers to verbal, not physical abuse, since it translates katalaleō, ‘speak evil of’ (the same term is used in 2:12, and three times in Jas 4:11).

§ Revile implies insulting or threatening speech, while behaviorrepresents anastrophē, the word Peter frequently uses to speak of conduct or pattern of life.

o The hope that opponents will be put to shame does not suggest that their shame is something good in itself, but that it will issue in the silencing of their slander and subsequently in their considering and believing the gospel (cf. 2:12, 15; Matt. 5:16; Rom. 12:20–21).[16]

1 Peter 3:17 (NASB) 17 For it is better, if God should will it so, that you suffer for doing what is right rather than for doing what is wrong.

· We cannot do much about the sins of our youth, except confess them to the Lord, seek forgiveness from those we have wronged, and make restitution where possible. We can, however, seek to ensure that our conduct is right now.

· Peter calls for this for two reasons—that we might the better confound our foes: “That, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation [lifestyle] in Christ” (3:16b), and that we might the better confront our foes:

· “For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing” (3:17). The aim is to make those who slanderously accuse us of being evildoers feel ashamed of themselves for their libelous defamation of our Christian character.[17]

· Peter is not encouraging believers to seek out situations in which they will experience suffering. Instead, he is saying that believers should make certain that when they suffer it is the result of having been faithful to God rather than because they have done evil (see 2:19, 20). if it is the will of God:

o Suffering may be part of God’s perfect and wise plan for a believer. [18]

§ Matthew 5:10-12 (NASB) 10 "Blessed are those who have been persecuted for the sake of righteousness, for theirs is the kingdom of heaven. 11 "Blessed are you when people insult you and persecute you, and falsely say all kinds of evil against you because of Me. 12 "Rejoice and be glad, for your reward in heaven is great; for in the same way they persecuted the prophets who were before you.

What are the lasting lessons in 1 Peter 3:13–17?

· In an ideal world, good people would be rewarded, and evil people punished. However, in our imperfect world some people suffer for righteousness’ sake.

· Christians should face persecution with courage and confidence, not fear and anxiety.

· Christians always should be ready to explain why they are Christians.

· Christians’ testimony should be personal, reasonable, and Christ-centered.

· The attitude of a Christian witness should be gentle and respectful.

· The life of a Christian witness should be consistent with faith in Christ.[19]

[1]Edmund P. Clowney, The Message of 1 Peter: The Way of the Cross, The Bible Speaks Today (Leicester, England; Downers Grove, IL: InterVarsity Press, 1988), 136–137. [2] Rod Mattoon, Treasures from First Peter, Treasures from Scripture Series (Springfield, IL: Rod Mattoon, 2011), 181. [3]Thoralf Gilbrant, “Ὁμόφρων,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991). [4]William Barclay, ed., The Letters of James and Peter, The Daily Study Bible Series (Philadelphia: Westminster John Knox Press, 1976), 226–227. [5]Thoralf Gilbrant, “Φιλαδελφία,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991). [6]Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 125. [7]Albert Barnes, Notes on the New Testament: Ephesians, Philippians & Colossians, ed. Robert Frew (London: Blackie & Son, 1884–1885), 93–94. [8]Thoralf Gilbrant, “Ταπεινόφρων,” The New Testament Greek-English Dictionary, The Complete Biblical Library (WORDsearch, 1991). [9] John F. MacArthur Jr., 1 Peter, MacArthur New Testament Commentary (Chicago: Moody Publishers, 2004), 188–189. [10]Robert J. Dean, Studying Adult Life and Work Lessons, Spring 1999, Herschel Hobbs Commentary (LifeWay Christian Resources, 1999), 130–131. [11]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 88. [12]Andrew Thomson, Opening Up 1 Peter, Opening Up Commentary (Leominster, England: Day One, 2016), 92. [13]Robert J. Dean, Family Bible Study, Summer 2004, Herschel Hobbs Commentary (LifeWay Christian Resources, 2004), 128–129. [14]Norman Hillyer, 1 and 2 Peter, Jude, Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 109. [15]Leadership Ministries Worldwide, 1 Peter–Jude, The Preacher’s Outline & Sermon Bible (Chattanooga, TN: Leadership Ministries Worldwide, 1996), 96. [16]Wayne A. Grudem, 1 Peter: An Introduction and Commentary, vol. 17, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1988), 161–162. [17]John Phillips, Exploring the Epistles of Peter: An Expository Commentary, The John Phillips Commentary Series (Kregel Publications; WORDsearch Corp., 2009), 1 Pe 3:16b–17. [18]Earl D. Radmacher, Ronald Barclay Allen, and H. Wayne House, The Nelson Study Bible: New King James Version (Nashville: T. Nelson Publishers, 1997), 1 Pe 3:17. [19] Robert J. Dean, Family Bible Study, Summer 2004, Herschel Hobbs Commentary (LifeWay Christian Resources, 2004), 131.

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