Ed Urzi

“For it is better, if it is the will of God, to suffer for doing good than for doing evil” (1 Peter 3:17).

Although this verse begins one of the most challenging portions of the New Testament, it starts with a concept that is easy to grasp: if it is necessary to endure suffering, it is preferable to suffer for doing good than doing wrong. In the words of one commentator…

“…if it is God’s ‘will’ for us to suffer misunderstanding, abuse, or bullying, ‘it is better’ that that suffering be for good conduct (‘doing … right’ than for bad (‘doing … wrong’; cf. Rom. 8:28). Peter probably meant these words as assurance rather than as admonition. He meant that we are much better off, when we suffer, than the evildoers are who oppress us.” ₍₁₎

As mentioned earlier, this passage reminds us that God’s Word does not deny the existence of genuine suffering. Instead, the Scriptures acknowledge the fact that we may endure conditions that are unethical, discriminatory, inequitable, wrong, and/or unfair. We can illustrate this passage by returning to a scene from the life of Jacob, the great Old Testament patriarch, and his devious father-in-law Laban.

Whenever Laban saw an opportunity to serve his best interests, he seized that opportunity with no apparent concern for anyone who might be negatively affected by his actions. For instance, Laban once tricked Jacob into marrying both his daughters in exchange for fourteen years’ worth of free labor.

Jacob and Laban later entered a business arrangement,  but Laban repeatedly attempted to change the terms of their agreement to benefit himself. Unfortunately, Jacob’s experience with Laban was not unusual, even today, for it is not uncommon to find employers who follow Laban’s example. The New Testament book of James also makes reference to those who acted in a similarly inappropriate manner…

“Listen! Hear the cries of the wages of your field hands. These are the wages you stole from those who harvested your fields. The cries of the harvesters have reached the ears of the Lord of heavenly forces” (James 5:4 CEB).

If we find ourselves in a similar condition, we can learn something important from Jacob’s experience with Laban. Jacob did not grumble or complain about the inequity of Laban’s treatment. Instead, he worked hard and patiently waited for God to address the situation. Then he remembered to honor God for His provision. Thus, Jacob lived out the words of Psalm 118:6 before they were written: “The Lord is on my side; I will not fear. What can man do to me?”

(1) J. Ramsey Michaels, 1 Peter, p. 192. Quoted in Notes on 1 Peter 2023 Edition, Dr. Thomas L. Constable https://www.planobiblechapel.org/tcon/notes/html/nt/1peter/1peter.htm

“having a good conscience, that when they defame you as evildoers, those who revile your good conduct in Christ may be ashamed” (1 Peter 3:16).

The following definition can help enhance our understanding of the word “conscience” in the context of 1 Peter 3:16…

Conscience (noun) 1. the internal sense of what is right and wrong that governs somebody’s thoughts and actions, urging him or her to do right rather than wrong.
2. behavior in compliance with what your internal sense of right and wrong tells you is right. ₍₁₎

To this, we can add the following definition from the original language of this passage: “the soul as distinguishing between what is morally good and bad, prompting to do the former and shun the latter, commending one, condemning the other.” ₍₂₎ So, much like an umpire, judge, or referee, our consciences arbitrate the differences between right and wrong.

Another commentator expands upon these definitions in a practical manner…

“Paul uses this term twice in his trials in Acts (cf. Acts 23:1 and 24:16). It refers to his sense that he had not knowingly violated any expected duties toward God (cf. 1 Cor. 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, 1 Pet. 2:19; 3:16 and 21. This is exactly what religious legalism could not provide, but the gospel can.” ₍₃₎

This idea also builds upon a foundation that the Apostle Peter established in an earlier portion of this letter: “having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (1 Peter 2:12). The correlation is this: we can maintain a clear conscience if the suffering we encounter stems from our allegiance to Christ rather than misconduct on our part.

Finally, we should note that our consciences are not infallible arbiters of moral behavior. For instance, it is possible for two people to act in good conscience while pursuing different courses of action. As Paul the Apostle said to the Corinthian church, “My conscience is clear, but that does not make me innocent. It is the Lord who judges me” (1 Corinthians 4:4 NIV). Nevertheless, our consciences can serve as excellent guides whenever they are led and informed by God’s Word.

(1) “Conscience” Encarta® World English Dictionary © 1999 Microsoft Corporation. p.403

(2) G4893 syneidesis https://www.blueletterbible.org/lexicon/g4893/kjv/tr/0-1/

(3) Dr. Bob Utley. Free Bible Commentary – 1 Peter 3, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_03.html

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“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” (1 Peter 3:15 ASV).

“Meekness” is a characteristic that is closely associated with “…a humble opinion of one’s self, a deep sense of one’s (moral) littleness, modesty, lowliness of mind.” ₍₁₎ Although meekness is commonly (and mistakenly) equated with weakness, it is more accurately defined as “power under control.” Thus, it describes those who willingly defer to others instead of asserting their preferences.

Another source defines this attribute as, “…that temper of spirit in which we accept [God’s] dealings with us as good, and therefore without disputing or resisting; it is closely linked with the word… humility…” ₍₂₎ So, the positive qualities of graciousness, courtesy, and restraint serve to distinguish someone who exhibits this characteristic.

Not surprisingly, Jesus was someone who personified this quality, for He, “…being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death- even death on a cross!” (Philippians 2:6-9 NIV).

Therefore, this passage encourages us to communicate Biblical truths to others in the same way we would like them to interact with us. As another source observes, “There are many people who state their beliefs with a kind of arrogant belligerence. Their attitude is that anyone who does not agree with them is either a fool or a knave and they seek to ram their beliefs down other people’s throats. The case for Christianity must be presented with winsomeness and with love…” ₍₃₎

However, the following author reminds us that others may not respond in a similar manner…

“This gives us a glimpse into the context wherein apologetics takes place. We should not expect those at enmity with God to be friendly toward his apologists. Jesus made this clear when he warned, ‘If the world hates you, know that it has hated me before it hated you’ (John 15:18). Paul later confirms the veracity of the Lord’s words, both in his own experience and in the conclusion drawn therefrom: ‘Indeed, all who desire to live a godly life in Christ Jesus will be persecuted’ (2 Tim. 3:12). Yet Paul’s admonition, like Peter’s, is that we ‘bless those who persecute [us]; bless and do not curse them’ (Rom. 12:14).” ₍₄₎

(1) Youngblood, R. F., Bruce, F. F., & Harrison, R. K., Thomas Nelson Publishers (Eds.). (1995). In Nelson’s new illustrated Bible dictionary. Nashville, TN: Thomas Nelson, Inc.

(2) G4240 prautes Vine’s Complete Expository Dictionary of New Testament Words. See https://www.blueletterbible.org/lexicon/g4240/kjv/tr/0-1/

(3) Barclay, William. William Barclay’s Daily Study Bible, “The Christian Argument For Christ (1Pe_3:15 b-16)”

(4) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 19.

“but in your hearts honor Christ the Lord as holy, always being prepared to make a defense to anyone who asks you for a reason for the hope that is in you; yet do it with gentleness and respect” (1 Peter 3:15 ESV).

We will conclude our short commentary series on the subject of apologetics from 1 Peter 3:15 with some closing thoughts on this passage…

“In the discipline of apologetics, we endeavor to make a case for why we believe what we believe as Christians. This we do in fulfillment of 1 Peter 3:15, which tells us to be always ‘prepared to make a defense to anyone who asks you for a reason for the hope that is in you.’ Typically, Christian apologists—those who practice apologetics—focus on intellectual challenges that skeptics pose concerning God’s existence, the reliability of the Bible, and similar issues.

This is important work, but seasoned apologists testify that it is never intellectual issues alone that keep people from believing in Christ. What prevents people from trusting in Jesus is the fact that they know trusting Him as Savior means following Him as Lord, and they just do not want to give up their sin and perceived autonomy.” ₍₁₎

“Faith and reason are not mutually exclusive. A person should not believe in something without first inquiring whether it is a worthy object of belief. For example, few people would undergo a serious medical operation by a totally unknown person whom they had no reason to believe was anything but a quack. Likewise, God does not call on us to exercise blind faith. Since God is a God of reason (Isa. 1:18), and since He has made us rational creatures in His image (Gen. 1:27; Col. 3:10), He wants us to look before we leap. No rational person should step into an elevator without first looking to see if there is a floor. Likewise, God wants us to take a step of faith in the light of the evidence, but not a leap of faith into the dark. ” ₍₂₎

“The unique claims of Christianity are offensive to the unbelieving mind. ‘The message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God’ (1 Cor 1:18). Nonetheless, the offended critic deserves an answer” (Col. 4:5–6 ; 1 Pet. 3:15). ₍₃₎

(1) R.C. Sproul, “What Do You Do With Your Guilt?” Tabletalk Magazine, May, 2014 [pg. 55]

(2) Norman L. Geisler and Thomas A. Howe, When Critics Ask : A Popular Handbook on Bible Difficulties (Wheaton, Ill.: Victor Books, 1992), 165.

(3) Geisler, N. L. 1999. Baker Encyclopedia of Christian Apologetics. Baker Reference Library. Baker Books: Grand Rapids, Mich.

“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” (1 Peter 3:15 KJV).

Our brief mini-series on the subject of apologetics from 1 Peter 3:15 continues with some insights from a commentator who addresses the importance of apologetics from a parental perspective…

“…we need to pass on the good reasons that should lead to our kids’ trust in Jesus. Otherwise, they’re just borrowing our own trust without knowing the justification for it. That’s a faith that’s waiting to crumble as soon as it’s significantly challenged. It’s worth a side note here that parents shouldn’t assume a well-lived Christian faith is even desirable to their kids.

There are numerous kids who grow up in loving Christian homes, with parents who truly ‘walk the walk,’ but abandon their faith. Why? Those kids might admire the sincerity of their parents’ convictions, but feel no desire to ‘catch’ that same faith because they don’t believe it’s built on good reason. Once again, this points back to the need to pass on the reasons for the hope we have (1 Peter 3:15), not simply our own trust.” ₍₁₎

Our next source issues an important challenge to Christian leaders…

“The Bible makes it clear that as Christians we are to ‘always be prepared to give an answer’ for our faith (1 Pet. 3:15, NIV). Such an answer may take a variety of forms and styles, and it may involve a host of different issues. Nevertheless, the ability to give reasons for faith -solid, rational, and powerful reasons- should be part and parcel of the follower of Jesus Christ.” ₍₂₎

“Since all Christians are called and commanded to have a reason for the hope within them (1 Pet. 3:15), Christian teachers, pastors, mentors, and educators of all kinds are remiss if they avoid, denigrate, or minimize the importance of apologetics to biblical living and Christian witness. The commonly heard canard, ‘No one comes to Christ through arguments,’ is patently false. Many people, such as the apologists C. S. Lewis and John Warwick Montgomery, were drawn to the gospel through apologetic arguments… Not all Christian teachers are equally gifted in apologetics, and some will emphasize this discipline more than others; but none should minimize the necessity of apologetics or preach around it when the biblical text requires otherwise.” ₍₃₎

(1) Natasha Crain, The Idea That Faith Is Caught And Not Taught Is False… And It’s Hurting The Next Generation October 8, 2019, https://crossexamined.org/the-idea-that-faith-is-caught-and-not-taught-is-falseand-its-hurting-the-next-generation/ Accessed 27 December 2023.

(2) Norman L. Geisler and Chad V. Meister, Reasons for Faith, Wheaton, IL: Crossway. [Preface].

(3) Ibid , p. 405

“But dedicate your lives to Christ as Lord. Always be ready to defend your confidence in God when anyone asks you to explain it. However, make your defense with gentleness and respect” (1 Peter 3:15 GW).

Having defined apologetics in our previous study, we will now take some time to establish what apologetics is not with the help of the following authors…

“We view apologetics as primarily a philosophical endeavor to be employed only by those with quick, keen, nimble minds and specialized training. We also believe you have to be a bit of a jerk to be any good at it, since the primary goal, as we understand it, is to vanquish our foe and stand triumphantly atop his lifeless intellect with face lifted toward the heavens and chest swollen with pride. As a result, the average Christian not only believes he or she is intellectually inadequate to engage in apologetics but also has an aversion to the attitude associated with the practice….

I am convinced that when we understand Peter’s teaching on apologetics we will see that (1) his admonition is for every Christian, (2) it has nothing to do with creating an elite, special forces brand of Christian, (3) it is rooted in the context of humility, holiness, and suffering, and (4) it ought to be a natural part of our Christian walk.”  ₍₁₎

Thus, apologetics serves (or should serve) a critical function in the life of a Christian as illustrated by the following commentator…

“It is one of the tragedies of the modern situation that there are so many Church members who, if they were asked what they believe, could not tell, and who, if they were asked why they believe it, would be equally helpless. The Christian must go through the mental and spiritual toil of thinking out his faith, so that he can tell what he believes and why.” ₍₂₎

Another source makes a similar argument in a more direct fashion…

“…contrary to popular opinion, Christians are not supposed to ‘just have faith.’ Christians are commanded to know what they believe and why they believe it. They are commanded to give answers to those who ask (1 Pet. 3:15), and to demolish arguments against the Christian faith (2 Cor. 10:4-5). Since God is reasonable (Isa. 1:18) and wants us to use our reason, Christians don’t get brownie points for being stupid.” ₍₃₎

We’ll continue with our “apologetic for apologetics” with a look at some challenges to Christian parents and Christian leaders in our next study.

(1) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 16

(2) Barclay, William. William Barclay’s Daily Study Bible, “The Christian Argument For Christ (1Pe_3:15 b-16)”

(3) Norman L. Geisler and Frank Turek, I Don’t Have Enough Faith to Be an Atheist Wheaton, IL: Crossway. Page 29

“…regard Christ the Lord as holy in your hearts. Whenever anyone asks you to speak of your hope, be ready to defend it” (1 Peter 3:15 CEB).

In light of this exhortation to provide an answer to those with questions regarding Christianity, this study will begin a brief four-part survey on apologetics that will draw upon the insights of various commentators. We can start with some important definitions…

“Peter used an interesting word here when he told these believers to ‘give an answer.’ The word in Greek is apologia… It means something akin to ‘giving a well-reasoned reply’ or ‘providing a thoughtful response to a question offered.’ Apologia has nothing to do with being remorseful or apologetic. Instead, it simply describes our duty to ‘make the case’ for what we believe. The word is used (in one form or another) seventeen times in the New Testament (Luke 12:11; 21:14; Acts 19:33; 22:1; 24:10; 25:8; 25:15; 26:1-2, 24; Romans 2:1 5; 1 Corinthians 9:3; 2 Corinthians 7:11; 12:19; Philippians 1:7; 1:17; and 2 Timothy 4:1).

Apologia is used most often in the context of some form of persecution on the part of believers (as Peter used it here when addressing Christ followers who had been dispersed in to regions filled with hostile nonbelievers). Peter was unequivocal in his directive to these Christ followers. Unlike Paul, who clearly said not everyone is an evangelist, Peter made a point to say everyone must be a case maker, particularly when living in a hostile environment. Peter’s words apply to all of us. It’s time for each and every one of us to accept our duty and calling as Christian case makers.” ₍₁₎

“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. Acts 19:33; 22:1; 25:16; 26:1,2,24). 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!” ₍₂₎

“Despite popular opinion, apologetics is not a discipline for elite Christians. Nor is the practice of apologetics limited to formal debate. Apologetics is as practical as anything in the Christian life. Every believer is required and expected to be an apologist (1 Pet. 3:15). As such, every believer is required and expected to think and prepare like an apologist. Of course, if apologetics is the highly philosophical, formal process we have come to expect, this sounds like an impossible task for most Christians. However, if apologetics is as simple as knowing what we believe and why we believe it, and being able to communicate that to others in a humble, winsome, biblical manner, that’s a horse of a different color!” ₍₃₎

(1) J. Warner Wallace, Forensic Faith, First Edition (Colorado Springs, CO, David C Cook, 2017) [pg.58]

(2) Dr. Bob Utley. Free Bible Commentary – 1 Peter 3, Copyright © 2014 Bible Lessons International http://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_03.html

(3) Baucham, V., Jr. (2015). Expository Apologetics: Answering Objections with the Power of the Word. Wheaton, IL: Crossway. Page 5

“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” (1 Peter 3:15).

While every Biblical passage is important, some verses carry greater significance. 1 Peter 3:15 is one such verse. Given the importance of this passage, we will work our way slowly and methodically through this verse in order to grasp its meaning and application.

While this exhortation to “give a defense to everyone who asks you a reason for the hope that is in you” typically draws the most attention, it is important to ensure that we do not overlook the preceding portion of this verse. To illustrate, the Apostle Peter employed two key words as he urged his readers to “…sanctify the Lord God in your hearts.“

The first word is “sanctify.” Among the synonyms for “sanctify” are words like “consecrate,” “hallow,” or “separate.” This word signifies a place or object that is set apart for God. It also conveys the idea of something that is completely devoid of impurity. The second word is “heart.” This word is represented by the word kardia in the original language of this passage. It also forms the basis for our modern-day word “cardiac.” Kardia refers to our innermost being in a physical, spiritual, or emotional sense.

This passage thus presents us with an important application: those who sanctify the Lord God in their hearts are well-positioned to defend what they believe and why. That brings us to our second point: fulfilling the mandate of 1 Peter 3:15 does not require an exhaustive degree of Biblical knowledge. Remember that there are sixty-six books, eleven-hundred and eighty-nine chapters, and over thirty-one thousand verses in a standard Bible. It is unlikely that anyone has perfectly memorized each of those verses. Nor is it possible for any one person to provide a comprehensive answer to every spiritual question that others may raise.

If we encounter a Biblical question we can’t answer, we can view that inquiry as an opportunity to add to the Biblical knowledge we already possess. Then, as we seek good answers to sincere questions, we can build upon that foundation for the benefit of all. Biblical scholars have thoroughly explored and answered the majority of difficult spiritual questions throughout the centuries- and access to those answers is now easier than ever in today’s information age. A delayed (but well-researched) response to a good spiritual question is always better than a hasty and ill-considered reply.

“But even if you should suffer for righteousness’ sake, you are blessed. ‘And do not be afraid of their threats, nor be troubled'” (1 Peter 3:14).

While no one is likely to hurt us if we bless others and do not return “evil for evil or reviling for reviling” (1 Peter 3:9), that does not represent an absolute guarantee. Unfortunately, human life often seems filled with such ironies, as mentioned earlier. For instance, those who give their best effort may go unrewarded. Those who act honorably are sometimes mocked for it. A person who attempts to do what is right may see his or her efforts go horribly wrong.

To be fair,  such results may occur if we fail to pray and seek God’s direction in advance. On other occasions, we may have attempted to pursue a work that fell beyond the scope of God’s plan for our lives. Nevertheless, we should account for the possibility we are simply called to “…suffer for doing what is right” (NET) in certain instances. That has been the experience of many prominent men and women of God within the Scriptures and throughout history.

Our text from 1 Peter 3:14 assures us that we are blessed in such instances. However, Jesus also reminded us of an opposing truth as well: “Woe to you when all people speak well of you, for this is the way their ancestors used to treat the false prophets” (Luke 6:26 CSB). A modern paraphrase of this verse accentuates that contrast for contemporary audiences: “…what sadness is ahead for those praised by the crowds—for false prophets have always been praised” (TLB).

1 Peter 3:14 then continues with an image drawn from the book of the Old Testament prophet Isaiah: “…do not be afraid of their threats, nor be troubled.” A closer look at that reference from Isaiah demonstrates its value in a modern-day world marked by conspiracy theorists of every sort…

“Do not call conspiracy everything this people calls a conspiracy; do not fear what they fear, and do not dread it. The Lord Almighty is the one you are to regard as holy, he is the one you are to fear, he is the one you are to dread” (Isaiah 8:12-13 NIV).

One source illuminates the background of this passage from Isaiah and its application to Peter’s argument…

“In context, Isaiah was encouraging the Jews in light of an impending invasion by the Assyrian armies, along with a hostile confederacy uniting Syria and the Northern Kingdom of Israel against Judah. Peter appropriated God’s promise as applying also to the Christians of any period who might be facing persecution.” ₍₁₎

(1) Institute for Creation Research, New Defender’s Study Bible Notes, 1 Peter 3:14 https://www.icr.org/bible/1Peter/3/14/

“For the eyes of the Lord are on the righteous, And His ears are open to their prayers; But the face of the Lord is against those who do evil. And who is he who will harm you if you become followers of what is good?” (1 Peter 3:12-13)

Finite human beings often struggle to comprehend the person and nature of God. One way to enrich our understanding of God’s relationship to humanity involves the use of a literary tool known as an anthropomorphism. An anthropomorphism refers to a figure of speech in which human abilities (such as vision or hearing) or human emotion (such as anger or jealousy) are attributed to God.

These familiar terms can help us better comprehend and understand our Creator. The passage quoted above exemplifies this by ascribing the physical attributes of eyesight and hearing to the Lord. One Biblical scholar ties these references together in the larger context of 1 Peter chapter three…

“The Apostle Peter quotes Psalm 34 to affirm that ‘the eyes of the lord are on the righteous, and his ears are open to their prayer’ (1 Peter 3:12). Since the previous verses encourage good conduct in everyday life, in things such as refraining from speaking evil and turning away from evil and doing right, Peter is saying that God readily hears the prayers of those who live lives of obedience to him.” ₍₁₎

Peter continues with another literary device in the following verse: “Who will harm you if you are zealous for good?” (CEB). This example showcases the use of a rhetorical question as a literary tool. A rhetorical question features an obvious answer that serves to emphasize a point or validate an opinion. Unlike other types of questions, a rhetorical question does not seek to elicit information. Instead, the answer to a rhetorical question is self-evident.

The rhetorical question in 1 Peter 3:13 makes several points in light of the preceding verses. First, no one is likely to harm us if we bless others and do not return “evil for evil or reviling for reviling” (verse nine). Others are not likely to hurt us if we refrain from evil and deceitful speech (verse ten). People are unlikely to injure us if we turn from evil, do good, seek peace, and pursue it (verse eleven). Nevertheless, as one commentator observes, “Doing good will not harm anyone, but one may suffer for so doing.” ₍₂₎

Finally, we would not normally expect to find such tools in the literary toolbox of someone like Peter, a man who formerly served as a humble fisherman. Thus, this passage reminds us of what Jesus can accomplish in the lives of those who follow Him.

(1) Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine, Second Edition (Grand Rapids, Ml: Zondervan Academic, 2020).

(2) Charles Caldwell Ryrie, Ryrie Study Bible: New American Standard Bible, 1995 Update, Expanded ed. (Chicago: Moody Press, 1995), 1981.