Download the March 17 Sunday School lesson here.
Spring Quarter: Examining Our Faith
Unit 1: Faithful vs Faithless
Lesson 3: Week of March 17, 2024
By Dr. Hal Brady
Lesson Scripture: 1 Peter 3:8-17
Key Verse: 1 Peter 3:17
Lesson Aims
- Identify the Old Testament text quoted.
- Compare and contrast the things he or she must do with what he or she “must not do.”
- State one “must do” and one “must not do” for personal focus in the week ahead.
Viktor E. Frankl’s 1946 book “Man’s Search for Meaning” details his attempts to find meaning and purpose in his experience as a prisoner in a Nazi concentration camp. By the end of the book, Frankl acknowledges human evil and the capacity of suffering humans to find meaning in their experience.
Numerous individuals described in Scripture suffered persecution. The various ways they reacted are timeless in their ability to instruct all future generations.
Lesson Context: Peter the Apostle
Peter was one of Jesus’ original 12 disciples also known as “apostles” (Luke 6:13). His given name was Simon, but Jesus changed it to Peter, which means “a stone” (John 1:35-42). The Aramaic equivalent of “Peter” is “Cephas”, so Peter was a man with three names.
Peter was known for being impulsive (for example, Matthew 16:22). In spite of that fact—or perhaps because of it—he seems to have held a special place among the twelve. Peter is named first in all four listings of those twelve (Matthew 10:2-4; Mark 3:16-19; Luke 6:14-16: Acts 1:13). Jesus conferred on him the “the keys of the kingdom of heaven” (Matthew 16:17). And after Jesus’ ascended, Peter was a leader of the first century church. His ministry focused mainly on Jesus (see Galatians 2:8). In that position, he experienced persecution (example: Acts 12:1-4) which informed his outlook regarding suffering and trials.
Lesson Context: Peter, the First Letter
First Peter 5:13 reveals the likely location of where the letter was written: the city of Rome. That verse says “Babylon,” not “Rome,” but there is widespread agreement that “Babylon” is a code word for “Rome.” Historic, literal Babylon had been the great oppressor of the Jews in the sixth century BC. This served as Peter’s analogy to Rome of the first century AD (compare Revelation 14:8; 16:19; 17:5; etc), particularly under the evil Emperor Nero (reigned AD 4-68).
The letter’s positive attitude toward government (1 Peter 2:13-17) may indicate that Nero’s state-sponsored persecution had not yet reached full intensity (but see 4:12). In any case, Peter was not shy about confronting ruling authorities when necessary. As one writer notes, 1 Peter is “one of the earliest Christian documents reflecting on the problem of the relation of the Christians to the state.”
The letter of 1 Peter is one of two existing letters by that apostle. The recipients of both letters were the various churches found in an area of Northeastern Asia Minor, located in modern-day Turkey. The first letter was likely intended to be circulated among the region, perhaps by way of Silas, an assistant to Peter (1 Peter 5:12).
Who were the intended recipients of this letter? A case can be made for both the Jews and the Gentiles. However, there was undoubtedly a mixture of both Jews and Gentiles in the churches that received it.
Now the occasion for Peter’s letter was primarily a response to the suffering of believers, particular since more was yet to come (see 1 Peter 1:6,7; etc.) Peter could address whatever suffering his audience had or would experience because he had been “a witness of Christ’s sufferings” (5:1). Peter himself had suffered for that name (Acts 12).
So, 1 Peter is a letter of encouragement (5:12). The theme of “suffering” runs throughout the letter but so does the theme of “glory.” One of the encouragements that Peter gives suffering saints is the assurance that their suffering will one day be transformed into glory (example 1:6,7). This is possible only because the Savior suffered for us and then entered into His glory (1:11; 5:1). The sufferings of Christ are mentioned often in this letter.
Right Behavior
(1 Peter 3:8-12)
Peter wrote this letter to prepare Christians for a “fiery trial” of persecution, yet his approach was optimistic and positive. “Prepare for the best!” was his message. If these Christians followed his instructions, they would experience the best blessings in the worst times.
Thus, Peter demands of his readers those qualities which are integral to the Christian way of life itself.
These qualities describe behavior fitting for believers facing a hostile world.
The first quality is “be like-minded!” Of course, the reference here is to “unity of mind.” 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.”
So, our Lord prayed in the upper room – “that they all may be one” (John 17:21). And the frequency of New Testament references to unity speaks to its importance.
Question! Why might Christians not experience God’s gift of unity?
Peter sets the second quality as “Sympathy!” Here again the New Testament urges this duty upon us. We are to rejoice with those who do rejoice, and to weep with those who weep (Romans 12:15).
One thing is clear, sympathy and selfishness cannot co-exist. So long as the self is most important 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 in the heart.
Third, Peter sets “brotherly love!” Could have just as well been sisterly love. Believers are described as part of God’s household or family (Galatians 6:10; Ephesians 2:19; 1 John 3:1-2). Therefore, this third quality describes the love that family members are to have for one another.
I define a loving family this way: “A lifelong environment of appreciation, affirmation, remembrance and attention.” That needs to be the way of God’s whole family.
Peter sets four and five as “compassion and humility!” To have heartfelt concern toward others is a crucial part of the life of a believer (compare Ephesians 4:32; Colossians 3:12). It’s presence reflects a life transformed by God’s love (John 3:17).
To be humble is probably an umbrella term that includes deference, kindness and thinking of others more highly than oneself (Compare Romans 12:16; Philippians 2; 1 Peter 5:5).
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). As God’s loving children, we must not give “an eye for an eye, and a tooth for a tooth” (Matthew 5:38-43), which is the basis for “justice.” However, we Christians must operate on the basis of “mercy,” for that is the way God deals with us.
So, it’s not sufficient merely to refrain from rendering evil for evil. Rather, potential evil reactions are to be replaced with actual holy reactions (Matthew 5:44).
Verse 10 begins with a quote from Psalms 34:12-16, supporting Peter’s point regarding the right kind of behavior amid trials and difficulty. According to this psalm’s superscription, David wrote this psalm during a time of personal suffering and trials, as recorded in 1 Samuel 21:10-15.
Therefore, it was an appropriate Psalm to cite an audience of believers who themselves were undergoing trials. With this quote, Peter switches back to the negative, what-not-to-do imperatives but with great specificity; “evil” as it comes from one’s “tongue” (compare James 3:1-10).
Many of the problems of life are caused by the wrong words spoken in the wrong spirit. We Christians must control our tongues.
In verse 11, there is only one idea in view, not two. “Thus, to turn from evil and do good” are to be seen as a single action. The way to avoid evil is to replace these impulses with doing good as one action. To avoid evil without replacing it with doing good introduces the danger noted in Luke 11:24-26.
And in this continuing quote from Psalm 34:14: to “seek peace” is the same thing as to “pursue it” (compare Matthew 5:9). God’s people have peace with him (Romans 5:1), and we are expected to seek peace in relationships with others (14:19). This is not peace “at any cost,” but is peace “as far as it depends on you” (12:18). However, it is important to note that righteousness must always be the basis for peace (James 3:13-18).
“But what if our enemies take advantage of us?” A persecuted Christian might ask. “We may be seeking peace, but they are seeking war!” Peter gave them assurance that God’s eyes are upon His people and His ears open to their prayers. Consequently, we trust God to protect and provide. For He alone can defeat our enemies (Romans 12:17-21). P.S. “Since God is Spirit” (John 4:24), Peter described the Lord figuratively as having “eyes,” “ears” and a “face.” Peter does this to help his audience better understand the Lord’s character. And this technique is nothing new being used dozens of times both Old and New Testaments (Genesis 6:8; Exodus 33:23, James 5:4 are examples).
II. Confident Believers
(1 Peter 3:13-17)
Verse 13 presents us with a rhetorical question. Such questions are not intended to elicit an answer because the answer is obvious. The rhetorical question here contrasts an ideal situation with what was likely already being experienced by Peter’s audience per the next verse:
“But even if you should suffer for what is right, you are blessed.”
While Peter hoped to see good behavior receive proper recognition, this would not always be the case. Oppression is not inevitable for believers, but it is a possibility that all believers must prepare themselves to face—and not be surprised when it does (4:12; 1 John 3:13).
Peter was not suggesting those who suffer experience a masochistic enjoyment of their own pain. Blessing comes when people hear God’s word and obey his commands (Luke 11:28). The ultimate blessing comes when a person receives forgiveness for sin through faith in Christ Jesus (see Romans 4:4-8).
Question! What blessing have you experienced during or following suffering for righteousness’s sake?
Verse 14b says,
“Do not fear their threats; do not be frightened.” This half verse alludes to Isaiah 8:12. That section of the book where it is located details a conflict between the southern kingdom of Judah and the northern kingdom of Israel. When Ahaz, king of Judah, was faced with the destruction of his kingdom, the Lord promised that Judah would be protected (Isaiah 7:3-9). Even though Ahaz and his people faced destruction, they were commanded not to be afraid. They were to fear the Lord rather than earthly opponents (8:12-15).
When Jesus Christ is Lord of our lives, each crisis becomes an opportunity for witness. We are “ready always to give an answer.” Our English word “apology” comes from the Greek word translated "answer," but it does not mean "to say I am sorry.” Rather it means, “a defense presented in court.” “Apologetics” is the branch of theology that deals with the defense of the faith. Every Christian should be able to give a reasoned defense of his/her faith in Christ, especially in hopeless situations. A crisis creates the opportunity for witness when a believer behaves with faith and hope. Why? It is then that unbelievers will sit up and take notice.
Before proceeding further, I want to say a word about Peter’s imperative in verse 15,
“But in your hearts revere Christ as Lord.” To “revere,” or sanctify (as in John 17:17,19, etc), means to designate someone or something being set apart as holy (John 18:36). Given the imperative tone of the verb “revere” as used here, we may wonder how we mere humans can possibly revere Christ as Lord more than he already is sanctified.
Now the key to understanding all this is context. And the context of the imperative in the verse before us is found in these three words: “in your hearts.” Humans certainly do not sanctify God by literally making him holier than he already is! What we are to change, rather, is how we view him.
But back to our witness for Christ! This witness must be given with gentleness and respect, and not with arrogance and a know-it-all attitude. We are witnesses, not prosecuting attorneys! And we must also be sure that our lives back up our defense of the faith.
Clearly our task and calling as Christians is to tell the story. As the hymn says, “To tell the old, old story of Jesus and his love.” But not only to tell the story but to be the story—in our witnessing for Christ!
Verse 16 has to do with “helping a clear conscience…” The New Testament has much to say about the importance of one’s “conscience” as it uses that word about 30 times. The conscience can be a marvelous guide to proper thought and behavior if it is properly informed to doing so (Acts 23:7, 24:16, Romans 9:1, etc.). When functioning as God intended, it is a moral alarm system (Romans 21:15). But one’s conscience can be overridden by evil desires (Ephesians 4:19; 1 Timothy 4:2).
Conscience may be compared to a window that lets in the light of God’s truth. If we persist in disobeying, the window gets dirtier and dirtier until the light cannot enter. This leads to a “defiled conscience” (Titus 1:15). A defiled conscience is one that has been so sinned against that it no longer is sensitive to what is right and wrong.
An elderly minister used to say to his secretary every morning, “Good day! How’s your conscience? Alive or dead?”
Proper conduct (doing good) in all situations is an important theme in this letter (see 1 Peter 2:15,20; 4:19). When believers “suffer” for such conduct, the result is a powerful witness for unbelievers. The ultimate example of suffering in this regard is Christ.
And this verse 17 also reveals another aspect of believers’ suffering: “God’s will.” No doubt, we should approach this topic with much caution because “the will of God” in some context means that he “causes” something to happen, but in other contexts it means that he “permits” it to happen. God exercises his sovereign control by permitting what he does not cause (examples, see John 1:12; 2:6; Acts 14:16; 1 Corinthians 16:7).
In any case, God is able to bring good out of suffering—indeed, that is his intent (Romans 8:20). To be sure, God does not enjoy watching people suffer, but he does allow it at times. A believer’s suffering lead to faithful endurance (Romans 5:3-4) and a deeper relationship with Christ (Philippians 6:7-10).
Conclusion
In suffering, the question asked relentlessly is “Why?” That question is natural and understandable. But it must also be temporary because ultimately the “why?” needs to be changed to “what’s next?” For this is the way that our response to suffering can also serve as a way to point people to a life of faith in Jesus. We know God wants the best for people. Thus, when such suffering occurs, believers should remember to be unified in demonstrating trust in God.
A man was going to see a Christian friend who was on her death bed. He carried a little book of cheer, a book of laughter. She said, “Oh, I know this book.” He responded, “Have you read it?” She replied, “No, I wrote it.”
Action Plan
- In which situations is it most difficult not to respond to verbal assaults?
- How do you remain ready to testify about the hope you have?
- What is your main takeaway from this lesson?
Resources For This Lesson
- “2023-2024 NIV Standard Lesson Commentary, International Sunday School Lessons,” pages 249-256.
- “Be Hopeful: How to Make the Best of Times Out of Your Worst of Times,” by Warren W. Wiersbee, pages 78-88.
- “The New Interpreter’s Bible, Volume X12, 1 Peter,” by Elmer G. Homrighausen, pages 124-126.
Dr. Hal Brady is a retired pastor who continues to present the Good News of Jesus Christ and offer encouragement in a fresh and vital way though Hal Brady Ministries (halbradyministries.com).
