1 Peter

3:13-17

3. Encouragement to the suffering churches, 3:13-4:19

i] Living as a believer in the face of suffering

In 2:11-3:12, Peter tackles the subject of living for Christ. In 3:8-12, he summarizes the principles of Christian living, supporting them by quoting Psalm 34:12-16. Then, in 3:13-22 he gets into the issue of unjustified suffering. The passage has two parts, 3:13-17, and 3:18-22. In our passage for study, Peter wants his readers to understand that, although they may act in a good and right way toward others, they may still suffer. Suffering for doing right is something we may all have to experience; such is within the plan of God for his people. So, when it occurs we must make sure our life is honouring to our Lord.

Peter commences this new paragraph on the theme of Christian suffering with a rhetorical question. He makes the point that suffering is certainly unfair, but is, at the same time, a blessing in the sight of God, v13-14a.

kai "-" - and. Here functioning as a connective introducing a new thought; possibly translated "besides".

tiV "who" - Interrogative pronoun.

"is going to" - There is no verb in the apodosis of the conditional clause, but since the substantive participle is future, a future verb to-be can correct the ellipsis, so "will be"; "and who will harm you", Weymouth.

oJ kakwswn (kakow) fut. part. "harm" - the one harming. The participle functions as a substantive. Given the context, the "harm" is likely to be the trouble, even persecution, that often comes the way of a life lived within a godless society.

ean + subj. "if" - Serving to introduce a conditional clause, 3rd. class, where the condition is assumed to be a possibility; "if, as my be the case, [you become eager of the good], then [who the one harming you]." "If you are devoted to goodness, who can harm you?", TNT.

zhlwtai (hV ou) "[you are] eager" - [you become] zealots, enthusiasts. "If you have a passion for goodness", Moffatt.

tou agaqou gen. adj. "to do good" - of the good. The adjective serves as a substantive. Usually treated as an objective genitive, "zealots for the good", although technically it functions adjectivally, limiting the noun "zealots". The type of zealot Peter has in mind is the one devoted to moral excellence rather than political revolution. "The good" is possibly that which keeps one under the benevolent gaze of God, so Achtemeier, although Peter surely has a more practical "good" in mind, a societal good, eg. honesty in trade, fairness in dealings, keeping ones word, pious, virtuous ......, so "moral excellence." "Who is to do you wrong if only what is good inspires your ambitions", Knox.

alla "but" - but. Adversative.

kai "even" - and. Here ascensive.

ei + opt. "if" - if. Forming a conditional clause, 4th. class where the condition is a remote future possibility (a theoretical condition); "if, as may possibly happen to be the case, .... then ....." The apodosis, the "then" clause, is usually formed by an + opt., although there are no NT examples. Here the verb is missing and we only have the adjective "blessed / happy" = favored in the sight of God; "you would be blessed." "If perchance ...."

pascoite (pascw) pres. opt. "you should suffer" - The 4th. class condition gives the idea of a possible future suffering rather than a sure event, although this does contradict 4:12f, but in the context, possibility, rather than certainty, is a reasonable way to express the suffering.

dia + acc. "for [what is right]" - because of, on account of [righteousness]. Causal. The "righteousness" is not a person's right-standing before God, ie., being a Christian, so Best, rather it is the business of doing the right thing / being a good citizen.

Peter now goes on to detail some practical advice on facing suffering with regard fear, witnessing and moral behavior, v14b-16.

de "-" - but, and. Here coordinative.

mh fobhqhte (fobew) aor. subj. "do not fear" - A subjunctive of prohibition. There is a likely allusion to Isa.8:12, LXX, where "the fear of them" is the fear of the people of Israel for the Assyrians. So, says Peter, don't be afraid of God's enemies as they were. Peter's readers will be able to stand before their persecutors, particularly if they fear (respect) the Lord.

autwn gen. "what they [fear]" - [the fear] of them. Kelly thinks this is an objective genitive, "do not be afraid of them", but surely it is adjectival, possessive, "do not fear their fear." Israel was afraid of the enemy, whereas Peter's readers need not fear their persecutors.

mhde taracqhte (trassw) aor. subj. "do not be frightened" - neither be frightened. A subjunctive of prohibition.

en + dat. "in [your hearts]" - Local; "in your very being."

aJgiasate (aJgiazw) - "set apart" - sanctify. Here, the idea is "adore", or "venerate", in the manner of i] "being prepared to give an answer ....... and keeping a clear conscience"; "reverence (acknowledge as holy) Christ as Lord." "Concentrate on being completely devoted to Christ", Phillips.

e{toimoi aie "Always be prepared" - always ready. Forming an adverbial phrase of manner, "being prepared." Usually crafted in English to begin a new imperatival sentence although the clause is closely tied to the preceding clause in the Gk. in a sentence which runs from v14b to 16; "On the contrary, you must enthrone Christ as Lord in your hearts, being ready at all times, whenever you are asked by anyone to give an account of the hope which you cherish, to rise up in its defence", Cassirer. With persecution in mind, Peter points to the necessity of giving Christ a unique place in our lives, of enthroning him, acknowledging the importance of being willing to defend the Christian faith, particularly before a court of law, but in such a way as to not provoke hostility, so "with gentleness and reverence."

apologian (a) "give an answer" - a defense. Better, "give an explanation of our belief." The word has a technical background, being used of a "defendant's rebuttal of charges", Best, which may confirm that Peter is thinking, not so much of personal evangelism, but of a defence mounted in a law court. This certainly fits in with the context. "Always be ready to make your defense", Williams.

tw/ aitounti (aitew) dat. pres. part. "[to everyone] who asks you" - [to everyone] asking. The participle is adjectival, limiting "everyone", dative in agreement with the dative of indirect object "everyone", after the assumed verb "give".

logon (oV) "to give the reason" - a word, a rational account. In this context, a rational account of the gospel.

peri "for" - concerning, about.

thV ... elpidoV (iV ewV) "the hope" - the hope. Probably in the sense of what we believe, our faith. Peter holds the words "faith" and "hope" closely together such that at times it is hard to distinguish between the two.

alla "-" - but. A strong adversative, although a softer qualifying "however" may be better than "but"; "however, gently / meekly and with a measure of respect." A rude and aggressive defence in a Roman law court would not go down well with the authorities.

meta + gen. "with" - with, in company with. Here expressing accompaniment, forming an adverbial phrase modifying the main adverbial modal clause; "being prepared ........ however with gentleness and respect."

econteV (ecw) pres. part. "keeping [a clear conscience]" - having [a good conscience]. The participle is adverbial, modal, forming a second clause expressing the manner by which Christ is "set apart / reverenced." "Good" is something like "clean", so a morally right conscience in thought and deed. The point is, don't provide an opponent with grounds for their vilification.

iJna + subj. "so that [....... may be ashamed]" - that [...... may be humiliated]. This construction forms a purpose clause, "in order that", or possibly here a hypothetical result, "so that." "So that ..... grievous disappointment should be suffered by those who defame the holy lives which you lead as men united to Christ", Cassirer.

oiJ ephreazonteV (ephreazw) pres. part. nom. "those who speak maliciously against you" - the ones mistreating, reviling. The participle functions as a substantive, subject of the verb "may be ashamed, "the ones revilingyour good conduct in Christ." Note that the NIV is simplifying the Gk. Peter is describing malicious charges brought against believers, both in court and in the public arena.

en w|/ "-" - in which = in the matter concerning which. Forming an adverbial clause, probably temporal. "So that, when you are the victim of evil speech, those who revile your good Christian behavior may be ashamed", Achtemeier.

katalaleisqe (katalalew) pres. pas. "-" - you are spoken evil of.

thn agaqhn adj. "[your] good behavior" - the good [of you]. Obviously moral good is in mind; their good character is being slandered.

en Cristw/ (oV) "in Christ" - "In their relationship with Christ" = "as Christians."

kataiscunqwsin (kataiscunw) aor. pas. subj. "may be ashamed of their slander" - may be shamed, dishonored. Possible eschatological overtones here, but certainly that their slander will be shown to be without substance and that therefore they will be silenced.

Peter concludes with a word of encouragement, v17.

gar "-" - for. Expressing cause/reason, or more likely serving to introduce an emphatic concluding statement. There is value (doing good / better), certainly in God's sight, when a person suffers unjustly rather than justly. There is a possible eschatological overtone here where suffering in this world unjustly is being compared with suffering on the day of judgment justly, although the comparison is probably a now / now one, rather than a now / then one.

kreitton adj. "it is better" - better. Comparative of agaqoV "good". It is better to suffer as a good person, because our unjust suffering may well honour Christ and is therefore more a positive than a negative. On the other hand, suffering as an evil person has no positive value, no positive end. As noted above, Peter may have in mind eternal judgement when he refers to suffering as an evil person.

ei + opt. "if" - if. Forming an irregular 4th. class conditional clause, where the condition has a remote future possibility of coming true (a theoretical condition); "if, as may possibly happen to be the case, .... then ....." See v14. Lit. "if to suffer doing good be (qeloi "it wills") the will of God, then [that is] better than doing evil". "If it is God's will (and there is a chance that this may be the case one day), it is better to suffer doing the right thing than the wrong thing", Barclay.

to qelhma tou qeou "God's will" - the will of God. As a sovereign God, everything is in his hands such that the circumstance of life is properly a matter of his will and so, in respectful deference, Peter adds "if God so wills." Taking the next step and arguing that God wills unjust persecution moves beyond the teaching of scripture.

pascein (pascw) pres. inf. "to suffer" - The infinitive functions as the subject of the verb qeloi, "it wills", here with the sense of "to purpose" = "it wishes to be / it be".

agaqopoiountaV (agaqopoiew) pres. part. "doing good" - This participle, as with "doing evil", is adverbial, possibly taking an instrumental sense, "by doing right", although often treated as causal, "for doing right", Moffatt, Berkeley, Barclay, ....

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