One of the distinguishing marks of Christians is their possession of hope (elpidos, cf. 1:3, 21; Rom 4:18; Eph 2:12; Titus 2:13; DNTT, 2:238–44). Christian hope is so real and distinctive that non-Christians are puzzled about it and ask for a “reason” (logos, “account”). The type of questioning could be either official interrogations by the governmental authorities—the word for “answer” (apologia) can relate to a formal inquiry (cf. Acts 25:16; 26:2; 2 Tim 4:16)—or informal questioning.

Not only should we love God’s people, but we should also love our enemies (1 Peter 3:9). The recipients of this letter were experiencing a certain amount of personal persecution because they were doing the will of God. Peter warned them that official persecution was just around the corner, so they had better prepare. The church today had better prepare, because difficult times are ahead.

As Christians, we can live on one of three levels. We can return evil for good, which is the satanic level. We can return good for good and evil for evil, which is the human level. Or, we can return good for evil, which is the divine level. Jesus is the perfect example of this latter approach (1 Peter 2:21–23).

This love is evidenced by a unity of mind (see Phil. 2:1–11). Unity does not mean uniformity; it means cooperation in the midst of diversity. The members of the body work together in unity, even though they are all different. Christians may differ on how things are to be done, but they must agree on what is to be done and why. A man criticized D.L. Moody’s methods of evangelism, and Moody said, “Well, I’m always ready for improvement. What are your methods?” The man confessed that he had none! “Then I’ll stick to my own,” said Moody. Whatever methods we may use, we must seek to honor Christ, win the lost, and build the church. Some methods are definitely not scriptural, but there is plenty of room for variety in the church.

3:8–12. 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. First Peter 3:8–9 is 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.

The second exhortation, taken from Psalm 34:14, is foreshadowed by 1 Peter 3:9, do not repay evil with evil (cf. Rom. 12:17). Turning from evil (1 Peter 3:11) requires that there be no retaliation for ill treatment. Jesus taught this same law of love: “If someone strikes you on the right cheek, turn to him the other also” (Matt. 5:39).

Third, rather than returning evil, Christians are to seek peace (eirenēn; cf. 1 Peter 1:2; 5:14) and pursue it (Ps. 34:14). Peace is pursued by returning a blessing (1 Peter 3:9) when an insult is given. “Blessing” (eulogountes) here means to speak well of someone. This differs from the word “blessed” (makarioi, “fortunate or privileged” in verse 14; cf. 4:14; Matt. 5:3–11). Jesus said, “Pray for those who persecute you” (Matt. 5:44), and Paul wrote, “When we are cursed, we bless” (1 Cor. 4:12). This is the compassionate way that Christians should pursue peace. As a result, believers inherit a blessing (1 Peter 3:9; cf. 1:4; 3:7), for the eyes of the Lord (v. 12) watch over the righteous and His ears are attentive to their prayer. The “eyes” and “ears” of the Lord are figures of speech, anthropomorphisms which attribute human physical characteristics to God. Here the figures emphasize God’s watchful oversight and careful attention to His people’s needs (cf. 2:25).

3:15 sanctify the Lord God in your hearts.“Christ” is to be preferred here, so the reading is “set apart in your hearts Christ as Lord.” The heart is the sanctuary in which He prefers to be worshiped. Live in submissive communion with the Lord Jesus, loving and obeying Him—and you have nothing to fear. always be ready to give a defense. The Eng. word “apologetics” comes from the Gr. word here translated “defense.” Peter is using the word in an informal sense (cf. Phil. 1:16, 17) and is insisting that the believer must understand what he believes and why one is a Christian, and then be able to articulate one’s beliefs humbly, thoughtfully, reasonably, and biblically. the hope that is in you. Salvation with its anticipation of eternal glory.

3:9 evil with evil or insult with insult. When someone is the target of evil or insult, perhaps the most natural reaction is to retaliate. Certain religious groups even approve such retaliation. A Christian not only refrains from retaliating in kind but repays evil and insult with blessing. Just as God extends grace to a rebellious world that does not deserve it, Christians are to respond graciously even to those who oppose them (2:23; Rom 12:17–21).

We await an eternal glory that will make the hardships of this life, though genuinely painful, ultimately have the significance of a scratch on the penny of a millionaire (Rom. 8:18; 2 Cor. 4:16–18). Our calling now is to “honor Christ the Lord as holy” in our hearts (1 Pet. 3:15), knowing that when eternity is secured by this commitment, all other concerns become slight in comparison.

3:9 on the contrary blessing.“Blessing” means “to speak well of,” “to eulogize.” The blessing that a Christian is to give to the reviler includes finding ways to serve him, praying for his salvation or spiritual progress, expressing thankfulness for him, speaking well of him, and desiring his well-being (2:23; cf. Lev. 19:18; Prov. 20:22; Luke 6:38). you were called to this. A person to whom God has given undeserved blessings instead of judgment, should seek the blessing he will receive when giving a free gift of forgiveness to someone who has wronged him (cf. v. 21; Matt. 18:21–35).

This admonition must have meant much to Peter himself, because he once tried to fight Christ’s enemies with a sword (Luke 22:47–53)

Finally, we must seek and pursue peace. “Blessed are the peacemakers: for they shall be called the children of God” (Matt. 5:9). If we go out and seek trouble, we will find it; but if we seek peace, we can find it as well. This does not mean “peace at any price,” because righteousness must always be the basis for peace (James 3:13–18). It simply means that a Christian exercises moderation as he relates to people and does not create problems because he wants to have his own way. “If it be possible, as much as lieth in you, live peaceably with all men” (Rom. 12:18). Sometimes it is not possible! See Romans 14:19 where we are also admonished to work hard to achieve peace. It does not come automatically.

9 Here Peter turns to Christ as the pattern for relating to a hostile pagan society. The natural response to hostility is retaliation. But Jesus in his teaching (Matt 5:44) and in his practice responded to hostility with grace (Luke 23:34; 1 Peter 2:21–22). What does it mean to “bless” our enemies? “Bless” translates eulogountes, which literally means “to speak well [of someone].” The word occurs over four hundred times in the LXX, often in opposition to cursing. H.G. Link suggests that “blessing here [1 Peter 3:9] means simply a friendly disposition towards enemies (DNTT, 1:215). But the instruction and practice of Jesus and the apostles goes beyond a “friendly disposition” to active prayer and intercession (cf. Acts 7:60; 1 Cor 4:12). The great desire of Christians must not be revenge but for God to grant the gift of repentance to those who do not know him. The phrase “because to this” is not immediately clear. Does Peter mean that intercession will bring rewards to Christians? Or that the calling of Christians to grace should make them gracious to others? The second seems best in this context.

do not be afraid. The idea here is borrowed from Is. 8:12, 13.

A crisis creates the opportunity for witness when a believer behaves with faith and hope, because the unbelievers will then sit up and take notice.

This witness must be given “with meekness and fear [respect]” and not with arrogance and a know-it-all attitude. We are witnesses, not prosecuting attorneys! We must also be sure that our lives back up our defense. Peter did not suggest that Christians argue with lost people, but rather that we present to the unsaved an account of what we believe and why we believe it, in a loving manner. The purpose is not to win an argument but to win lost souls to Christ.

What does it mean to “sanctify Christ as Lord” in our hearts? It means to turn everything over to Him, and to live only to please Him and glorify Him. It means to fear displeasing Him rather than fear what men might do to us. How wonderfully this approach simplifies our lives! It is Matthew 6:33 and Romans 12:1–2 combined into a daily attitude of faith that obeys God’s Word in spite of consequences. It means being satisfied with nothing less than the will of God in our lives (John 4:31–34). One evidence that Jesus Christ is Lord in our lives is the readiness with which we witness to others about Him and seek to win them to Christ.

They then keep a clear (agathēn, “good”) conscience (syneidēsin; cf. 2:19; 3:21). Peter may have been alluding to the occasion when he denied Christ out of fear, in words that were neither gentle nor respectful.

Christians who suffer unjustly and keep a clear conscience put to shame those who slander their good behavior in Christ. Once again Peter encouraged his readers with the fact that good behavior is their best defense against unjust punishment and persecution.

The word here translated “blessed” (makarioi; cf. 4:14) was used by Jesus (Matt. 5:3–11). To be “blessed” in this context does not mean to “feel delighted” but to be “highly privileged.” Christians are not to be afraid of what men can do to them (cf. Matt. 10:28). Consequently 1 Peter 3:14 concludes with a quotation from Isaiah 8:12 which, in context, is part of an exhortation to fear God rather than men.

J.M.E. Ross wrote that verse 18 is “one of the shortest and simplest, and yet one of the richest summaries given in the New Testament of the meaning of the Cross of Jesus” (“The First Epistle of Peter,” in A Devotional Commentary. London: Religious Tract Society, n.d., pp. 151–52). Christ died for sins (cf. 2:21, 24). The phrase “for sins” (peri hamartiōn) is used in the Septuagint in regard to the sin offering for atonement. However, once for all (cf. Rom. 6:10; Heb. 9:26, 28; 10:10) is clearly a contrast with the Old Testament yearly sacrifice on the Day of Atonement and declares the complete sufficiency of Christ’s death. The substitutionary nature of Christ’s death is indicated by the phrase the righteous for the unrighteous (dikaios hyper adikōn). Christ, the “righteous One” (dikaios), uniquely qualified to die as the substitute for (hyper, “for,” “in place of,” or “instead of”) the “unrighteous ones” (adikōn). The divine purpose for Christ’s sacrificial death was man’s reconciliation, to bring people to God.

They introduce the important spiritual principle that the fear of the Lord conquers every other fear. Peter quoted Isaiah 8:13–14 to back up his admonition: “But in your hearts set apart Christ as Lord” (1 Peter 3:15, NIV).

The setting of the Isaiah quotation is significant. Ahaz, King of Judah, faced a crisis because of an impending invasion by the Assyrian army. The kings of Israel and Syria wanted Ahaz to join them in an alliance, but Ahaz refused; so Israel and Syria threatened to invade Judah! Behind the scenes, Ahaz confederated himself with Assyria! The Prophet Isaiah warned him against ungodly alliances and urged him to trust God for deliverance. “Sanctify the Lord of hosts [armies] Himself; and let Him be your fear, and let Him be your dread” (Isa. 8:13).

As Christians, we are faced with crises, and we are tempted to give in to our fears and make the wrong decisions. But if we “sanctify Christ as Lord” in our hearts, we need never fear men or circumstances. Our enemies might hurt us, but they cannot harm us. Only we can harm ourselves if we fail to trust God. Generally speaking, people do not oppose us if we do good; but even if they do, it is better to suffer for righteousness’ sake than to compromise our testimony. Peter discussed this theme in detail in 1 Peter 4:12–19.

The last part of v. 14 and the beginning of v. 15 are built on the words of Isaiah 8:12b–13:

Do not fear what they fear,

do not dread it.

The LORD Almighty is the one you are to regard as holy.

In the Isaiah passage, the prophet admonishes the godly in Israel not to fear the impending invasion as the unbelievers in the nation do. Instead, godly reverence is to be their concern (cf. Matt 10:28).