1 Peter 3:15-17 shows that by dedicating our choices in life to please Jesus, we should be prepared to explain to other people why we live in hope when we are treated unjustly. Further, we should be considerate and kind to those who ask. If we live rightly before God, anyone who mistreats us will ultimately be ashamed. Slander against a righteous person does not bear out in the end. We are guaranteed to suffer in this life, so it’s better that we suffer for living rightly rather than experiencing the adverse consequences that come from sinful choices.
1 Peter 3:15-171 Peter 3:15-17 commentary presents Jesus as the ultimate example of returning good for evil. The prior verse, 1 Peter 3:161 Peter 3:16 commentary, commentary quoted Isaiah 8:12Isaiah 8:12 commentary, commentary which tells believers to not fear intimidation from those seeking your harm. In contrast to fearing intimidation and being troubled by those who cause believers to suffer for the sake of righteousness, believers are instructed first, but sanctify Christ as Lord in your hearts (v. 15a).
The action sanctify means to set apart or dedicate. What believers are to dedicate ourselves to is making Christ as Lord in your hearts. Jesus is Lord of all. He was granted authority over heaven and earth after He rose from the dead (Matthew 28:18Matthew 28:18 commentary). But God granted agency to each person to make their own choices about to whom they will submit on this side of eternity. That is inferred in this epistle to this point, as many of Peter’s admonishments have dealt with making choices about submission.
The key submission above all others is to sanctify, or set apart, Christ as Lord in our hearts. If we as believers do this, then we will follow His example and His teachings. We should not worry so much about what men do or be concerned with our circumstances. We should make sure our choices are in full submission to Christ.
The Greek word translated hearts has the root “kardia” from which we get the English word “Cardiologist” (heart doctor). It is the seat of our thoughts (Matthew 9:4Matthew 9:4 commentary). It is the seat of our desires and choices (Matthew 5:28Matthew 5:28 commentary). The words we speak begin as thoughts of the heart (Matthew 12:24Matthew 12:24 commentary).
The heart is where we gain understanding, and seek and pursue what is true (Matthew 13:15Matthew 13:15 commentary). The heart is where we understand we have been wronged and we decide to forgive (Matthew 18:35Matthew 18:35 commentary). When Christ is Lord of our hearts, our understanding is submitted to Him, our thoughts are after Him, and our choices line up with His instructions for us. We are then equipped to return good for evil.
After making Christ Lord of our hearts, the second instruction given is to use our lips to defend our faith and hope, always being ready to make a defense to everyone who asks you to give and account of the hope that is within you yet with gentleness and reverence (v. 15b).
This infers two outworkings of having Christ as Lord of our hearts. First, it infers that the hope that is within us is visible to others through our actions. The reality of Christ as Lord of our hearts is being lived out in daily life. Second, it infers that this life of hope that is visible to others is different from what is typical, sufficiently different from the norm that it causes people to inquire about it (make a defense to everyone who asks you).
Verse 15b can be understood the following way:
Always being ready means to constantly be prepared.
To make a defense (Greek “apologia”) is the word from which we get our English word “apologetics,” meaning to speak in defense.
To everyone who asks you implies we are to wait to be asked, before making our defense.
To give an account (“logos”) refers to an oral communication.
For the hope means the confident expectation of future blessings based on the promises of God.
that is within you implies that the hope is internal not external. This ties to the observed actions coming from having made Christ the Lord of our hearts.
Yet with gentleness and reverence means the opposite of having a proud and disrespectful attitude. Gentleness refers to an attitude of humility. Reverence refers to an attitude of reverential fear and respect.
The Greek word translated gentleness is the Greek word "prautes" and is variously translated as "meekness," "every consideration," and "humility." There are several instances that provide a context:
In 2 Timothy, Paul mentors Timothy to correct those who are in error "with gentleness ('prautes')" so that they will be more inclined to come to a knowledge of the truth.
In Titus 3:2Titus 3:2 commentary, commentary believers are exhorted to show "every consideration ('prautes') for all men" rather than to behave in a manner that is foolish.
In James 1:21James 1:21 commentary, commentary believers are told to receive God's implanted word in humility ("prautes").
In James 3:13James 3:13 commentary, commentary believers are exhorted to demonstrate wisdom and understanding by exhibiting good deeds in the gentleness ("prautes") of wisdom.
In 1 Peter 3:151 Peter 3:15 commentary, commentary believers are exhorted to be ready to give a defense of the hope that is within them, but to do so with gentleness ("prautes") and reverence.
The basic picture that emerges is that "prautes" carries the idea of standing in someone else's shoes. It might include knowing what tone of voice to use, how much or little to press, or what vocabulary to use in order to best mentor, disciple, or exhort them. It is dealing with others wisely, having listened to them intently enough to understand them, and meet them where they are.
Paired with gentleness, approaching someone from a perspective of understanding, is reverence. The word reverence translates the Greek word “phobos” which is often translated “fear.” To “fear” is to have a high level of concern for the consequences of one’s actions, as with “fear” of getting a ticket for speeding governing our actions of choosing our speed while driving.
The picture painted here is that as a believer answers the question “Why are you gladly enduring suffering when you are being wronged?” we are to a) approach the person asking about our behavior from a perspective of understanding where they are coming from and meeting them where they are (gentleness) and b) have substantial concern about our interaction, taking great care about the consequences of how we defend our actions to them (reverence).
It is interesting to note that this is one of the few, perhaps the only, instance in the New Testament epistles where believers are commanded to give a verbal defense of the gospel, and it is in connection with people asking about our behavior—behavior that stems from having Christ as Lord in our hearts.
There are many examples of people verbally sharing their faith, including the apostles Peter and Paul. It is inferred that the gospel is to be shared in Jesus’s “Great Commission” to go and make disciples of all nations (Matthew 28:18-20Matthew 28:18-20 commentary). Paul states that preaching the gospel is “beautiful” (Romans 10:15Romans 10:15 commentary). We can infer from verse 15 that God is making an emphasis of priorities in presenting the gospel of Jesus:
The first priority is to make Jesus the Lord of our hearts, being transformed by the renewing of our minds and giving our lives as a living sacrifice. This will lead to overcoming evil by doing good (Romans 12:1-2Romans 12:1-2 commentary, 2121 commentary). This will further result in us living in a manner that is apart from the world; this is something people will notice; it is observable.
Because of our faithful witness, earn the opportunity to be heard.
When the opportunity comes, we need to be prepared to give a defense of our hope by presenting the truth of God’s word. We need to be capable of doing so in a manner that is appropriate and persuasive, inferring diligence in our preparation.
Another instruction to believers who are undergoing unjust suffering for the sake of righteousness is contained in the next verse: andkeep a good conscience so that the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame (v. 16).
This instruction begins with the active verb keep. The verb translated keep has a participle mood, which indicates continual action; it might be better translated “keeping” as it is in many other translations. In context of this letter, keep(ing) refers to having and maintaining a good conscience. This is something that believers are urged to do on a continual and ongoing basis.
A person’s conscience is the inward faculty of distinguishing right and wrong. Peter’s concern is for a believer to maintain a conscience that is good, meaning clear (Acts 23:1Acts 23:1 commentary, commentary1 Timothy 1:51 Timothy 1:5 commentary, 1919 commentary, 1 Peter 2:191 Peter 2:19 commentary, 2121 commentary). The result of having a clear conscience is that you do not have an inventory of wrongs which you have not tried to make right.
In Paul's letters to Timothy, he urges:
"But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith" (1 Timothy 1:51 Timothy 1:5 commentary).
In 1 Timothy 3:91 Timothy 3:9 commentary, commentary he says that church leaders should lead by "holding to the mystery of the faith with a clear conscience." Having a clear conscience enables effective ministry to others.
When Paul faced accusations from the chief priests and the Sanhedrin, his courage and capability to give a defense of the hope within him was bolstered by having a good conscience:
"Paul, looking intently at the Council, said, 'Brethren, I have lived my life with a perfectly good conscience before God up to this day'" (Acts 23:1Acts 23:1 commentary).
In making his defense of the gospel to the believers in Rome, the Apostle Paul declared to the Roman church in Romans 9:1Romans 9:1 commentary, commentary "I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit." This is, again, an example that a clear conscience is a necessity for effectively defending the gospel.
Paul examined himself and expressed confidence that his motives were pure (2 Corinthians 13:52 Corinthians 13:5 commentary). In his first letter to Corinth, he recognized the same principle Peter elevates in 1 Peter 2-31 Peter 2-3 commentary, commentary namely that everyone will be judged by Jesus in the end:
"For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God" (1 Corinthians 4:4-51 Corinthians 4:4-5 commentary).
So Paul laid bare his inner conscience before God, and was convinced he followed God wholeheartedly. But he recognizes that God will ultimately decide men's hearts. This is just a different way to say the same things Peter emphasizes here.
Peter stresses the importance of keeping a good conscience by using a purpose-clause, which begins with the words so that. The purpose or result of keeping a good conscience is the protection of the integrity of the Christian in the face of false accusations: so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.
This infers that being slandered and having good behavior reviled is the specific wrong being suffered by these believers “for the sake of righteousness” (1 Peter 2:141 Peter 2:14 commentary). The circumstance then is that the people in question are being reviled/criticized/accused for behavior which is, in reality, righteous. This is not people rationalizing bad behavior. It is them behaving properly, in a godly manner, and being persecuted for it as a result.
Peter describes these false accusations as the thing in which you are slandered. At the time Peter wrote this letter, Christians were falsely accused of everything from civil unrest (Acts 16:20-21Acts 16:20-21 commentary) to blasphemy (Acts 13:45Acts 13:45 commentary, 5050 commentary, 14:214:2 commentary, 44 commentary, 55 commentary, 1919 commentary). Many of the people who were the original audience for this letter likely fled Judea because of such persecution (1 Peter 1:11 Peter 1:1 commentary, 66 commentary).
Peter instructs that the best way to defeat the slander is through your good behavior in Christ. The key factor here is behavior meaning conduct expressed according to biblical principles (1 Peter 1:151 Peter 1:15 commentary, 2:122:12 commentary, 3:13:1 commentary, 22 commentary). Peter describes their conduct as good behavior to mean meeting high social standards, and in Christ to refer to the high spiritual standards of Christ Himself. Peter will soon give us the example of Christ who overcame evil by doing good by dying for the sins of the world (1 Peter 3:181 Peter 3:18 commentary). He did this because of God’s love (John 3:16John 3:16 commentary).
Peter’s point here is that when our conscience is clear and our behavior is proper and righteous the result will be that those who revile (meaning to treat in an abusive manner) your good behavior in Christ will be put to shame (meaning they will be humiliated) (Luke 13:17Luke 13:17 commentary, commentary1 Corinthians 1:271 Corinthians 1:27 commentary, commentary1 Peter 2:151 Peter 2:15 commentary). The abusers being put to shame could meet that fate in this life or in the next, as God will ultimately right all wrongs in the judgment (Romans 12:19Romans 12:19 commentary).
Peter concludes this section covering unjust suffering for doing the right thing with this explanation, For it is better, if God should will it so, that you suffer for doing what is right rather than to suffer for what it wrong. (v. 17).
Verse 17 can be analyzed this way:
For - introduces an explanation of verses 13-16. it is better - a comparative term favoring the first option over the second. if God should will it so - a conditional clause assuming that it could be God’s desire for believers to endure suffering. that you suffer - experience something painful (Philippians 1:29Philippians 1:29 commentary, commentary2 Thessalonians 1:52 Thessalonians 1:5 commentary. 1 Peter 3:141 Peter 3:14 commentary, 2121 commentary, 4:194:19 commentary). for doing what is right - to meet a high level of exemplary conduct (1 Peter 2:141 Peter 2:14 commentary, 1515 commentary, 2020 commentary, 3:63:6 commentary, 1717 commentary). rather than - a term pointing to a lesser option to suffer - experience pain for what is wrong - meaning to do evil, the opposite of doing what is right.
The point that Peter is making is that a Christian should not bring suffering on himself by doing something evil; but as a believer, he may discover it is God’s will for him to suffer unjustly for doing the right thing. This is exactly what Jesus Christ did; He suffered for our sakes (Isaiah 53:5Isaiah 53:5 commentary, commentaryLuke 24:46Luke 24:46 commentary, commentary2 Corinthians 8:92 Corinthians 8:9 commentary).
Why would it be God’s will that we also suffer? It seems that God allows believers the opportunity to be rejected by the world, just as He was rejected, in order to gain the same rewards He gained. This is a part of a major theme of scripture, that all of creation will be restored through Jesus Christ, including the original design for humans to reign as a team of servant leaders under God. We see this in Paul’s letter to the Romans:
“and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him” (Romans 8:17Romans 8:17 commentary).
We see in this verse that all believers are “heirs of God” as a part of God’s unconditional gift of grace for all who believe (John 3:5John 3:5 commentary, 14-1614-16 commentary). But we also see that only those believers who “suffer with Him” will also be “glorified with Him” which is to reign with Him. Hebrews 2:9-10Hebrews 2:9-10 commentary says something similar, that to Jesus was restored the “glory and honor” of reigning over the earth; He was made the “Son” as a human, and appointed to reign. And He desires to bring “many sons to glory.” The inference is that the “many sons” will come to “glory” through also participating in the “suffering of death.”
Revelation confirms this as well, as Jesus states that all who overcome (rejection, loss, abuse, etc.) as He overcame will share in His authority to reign (Revelation 3:21Revelation 3:21 commentary). This is one of the great blessings promised to those who live as faithful witnesses and do not fear rejection, loss, or death (Revelation 1:3Revelation 1:3 commentary). Paul also states this overtly in his last letter:
“If we endure, we will also reign with Him” (2 Timothy 2:12a2 Timothy 2:12a commentary).
In context of Paul’s last letter to Timothy, Paul is enduring imprisonment that will lead to death, and is encouraging Timothy to follow his example.
In the next section Peter will directly present the sufferings of Christ as the example all believers should follow. Peter himself followed Jesus’s example, dying the death of a faithful witness as a martyr for Jesus.
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1 Peter 3:15-17 meaning
1 Peter 3:15-171 Peter 3:15-17 commentary presents Jesus as the ultimate example of returning good for evil. The prior verse, 1 Peter 3:161 Peter 3:16 commentary, commentary quoted Isaiah 8:12Isaiah 8:12 commentary, commentary which tells believers to not fear intimidation from those seeking your harm. In contrast to fearing intimidation and being troubled by those who cause believers to suffer for the sake of righteousness, believers are instructed first, but sanctify Christ as Lord in your hearts (v. 15a).
The action sanctify means to set apart or dedicate. What believers are to dedicate ourselves to is making Christ as Lord in your hearts. Jesus is Lord of all. He was granted authority over heaven and earth after He rose from the dead (Matthew 28:18Matthew 28:18 commentary). But God granted agency to each person to make their own choices about to whom they will submit on this side of eternity. That is inferred in this epistle to this point, as many of Peter’s admonishments have dealt with making choices about submission.
The key submission above all others is to sanctify, or set apart, Christ as Lord in our hearts. If we as believers do this, then we will follow His example and His teachings. We should not worry so much about what men do or be concerned with our circumstances. We should make sure our choices are in full submission to Christ.
The Greek word translated hearts has the root “kardia” from which we get the English word “Cardiologist” (heart doctor). It is the seat of our thoughts (Matthew 9:4Matthew 9:4 commentary). It is the seat of our desires and choices (Matthew 5:28Matthew 5:28 commentary). The words we speak begin as thoughts of the heart (Matthew 12:24Matthew 12:24 commentary).
The heart is where we gain understanding, and seek and pursue what is true (Matthew 13:15Matthew 13:15 commentary). The heart is where we understand we have been wronged and we decide to forgive (Matthew 18:35Matthew 18:35 commentary). When Christ is Lord of our hearts, our understanding is submitted to Him, our thoughts are after Him, and our choices line up with His instructions for us. We are then equipped to return good for evil.
After making Christ Lord of our hearts, the second instruction given is to use our lips to defend our faith and hope, always being ready to make a defense to everyone who asks you to give and account of the hope that is within you yet with gentleness and reverence (v. 15b).
This infers two outworkings of having Christ as Lord of our hearts. First, it infers that the hope that is within us is visible to others through our actions. The reality of Christ as Lord of our hearts is being lived out in daily life. Second, it infers that this life of hope that is visible to others is different from what is typical, sufficiently different from the norm that it causes people to inquire about it (make a defense to everyone who asks you).
Verse 15b can be understood the following way:
The Greek word translated gentleness is the Greek word "prautes" and is variously translated as "meekness," "every consideration," and "humility." There are several instances that provide a context:
The basic picture that emerges is that "prautes" carries the idea of standing in someone else's shoes. It might include knowing what tone of voice to use, how much or little to press, or what vocabulary to use in order to best mentor, disciple, or exhort them. It is dealing with others wisely, having listened to them intently enough to understand them, and meet them where they are.
Paired with gentleness, approaching someone from a perspective of understanding, is reverence. The word reverence translates the Greek word “phobos” which is often translated “fear.” To “fear” is to have a high level of concern for the consequences of one’s actions, as with “fear” of getting a ticket for speeding governing our actions of choosing our speed while driving.
The picture painted here is that as a believer answers the question “Why are you gladly enduring suffering when you are being wronged?” we are to a) approach the person asking about our behavior from a perspective of understanding where they are coming from and meeting them where they are (gentleness) and b) have substantial concern about our interaction, taking great care about the consequences of how we defend our actions to them (reverence).
It is interesting to note that this is one of the few, perhaps the only, instance in the New Testament epistles where believers are commanded to give a verbal defense of the gospel, and it is in connection with people asking about our behavior—behavior that stems from having Christ as Lord in our hearts.
There are many examples of people verbally sharing their faith, including the apostles Peter and Paul. It is inferred that the gospel is to be shared in Jesus’s “Great Commission” to go and make disciples of all nations (Matthew 28:18-20Matthew 28:18-20 commentary). Paul states that preaching the gospel is “beautiful” (Romans 10:15Romans 10:15 commentary). We can infer from verse 15 that God is making an emphasis of priorities in presenting the gospel of Jesus:
Another instruction to believers who are undergoing unjust suffering for the sake of righteousness is contained in the next verse: and keep a good conscience so that the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame (v. 16).
This instruction begins with the active verb keep. The verb translated keep has a participle mood, which indicates continual action; it might be better translated “keeping” as it is in many other translations. In context of this letter, keep(ing) refers to having and maintaining a good conscience. This is something that believers are urged to do on a continual and ongoing basis.
A person’s conscience is the inward faculty of distinguishing right and wrong. Peter’s concern is for a believer to maintain a conscience that is good, meaning clear (Acts 23:1Acts 23:1 commentary, commentary 1 Timothy 1:51 Timothy 1:5 commentary, 1919 commentary, 1 Peter 2:191 Peter 2:19 commentary, 2121 commentary). The result of having a clear conscience is that you do not have an inventory of wrongs which you have not tried to make right.
In Paul's letters to Timothy, he urges:
"But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith"
(1 Timothy 1:51 Timothy 1:5 commentary).
In 1 Timothy 3:91 Timothy 3:9 commentary, commentary he says that church leaders should lead by "holding to the mystery of the faith with a clear conscience." Having a clear conscience enables effective ministry to others.
When Paul faced accusations from the chief priests and the Sanhedrin, his courage and capability to give a defense of the hope within him was bolstered by having a good conscience:
"Paul, looking intently at the Council, said, 'Brethren, I have lived my life with a perfectly good conscience before God up to this day'"
(Acts 23:1Acts 23:1 commentary).
In making his defense of the gospel to the believers in Rome, the Apostle Paul declared to the Roman church in Romans 9:1Romans 9:1 commentary, commentary "I am telling the truth in Christ, I am not lying, my conscience testifies with me in the Holy Spirit." This is, again, an example that a clear conscience is a necessity for effectively defending the gospel.
Paul examined himself and expressed confidence that his motives were pure (2 Corinthians 13:52 Corinthians 13:5 commentary). In his first letter to Corinth, he recognized the same principle Peter elevates in 1 Peter 2-31 Peter 2-3 commentary, commentary namely that everyone will be judged by Jesus in the end:
"For I am conscious of nothing against myself, yet I am not by this acquitted; but the one who examines me is the Lord. Therefore do not go on passing judgment before the time, but wait until the Lord comes who will both bring to light the things hidden in the darkness and disclose the motives of men's hearts; and then each man's praise will come to him from God"
(1 Corinthians 4:4-51 Corinthians 4:4-5 commentary).
So Paul laid bare his inner conscience before God, and was convinced he followed God wholeheartedly. But he recognizes that God will ultimately decide men's hearts. This is just a different way to say the same things Peter emphasizes here.
Peter stresses the importance of keeping a good conscience by using a purpose-clause, which begins with the words so that. The purpose or result of keeping a good conscience is the protection of the integrity of the Christian in the face of false accusations: so that in the thing in which you are slandered, those who revile your good behavior in Christ will be put to shame.
This infers that being slandered and having good behavior reviled is the specific wrong being suffered by these believers “for the sake of righteousness” (1 Peter 2:141 Peter 2:14 commentary). The circumstance then is that the people in question are being reviled/criticized/accused for behavior which is, in reality, righteous. This is not people rationalizing bad behavior. It is them behaving properly, in a godly manner, and being persecuted for it as a result.
Peter describes these false accusations as the thing in which you are slandered. At the time Peter wrote this letter, Christians were falsely accused of everything from civil unrest (Acts 16:20-21Acts 16:20-21 commentary) to blasphemy (Acts 13:45Acts 13:45 commentary, 5050 commentary, 14:214:2 commentary, 44 commentary, 55 commentary, 1919 commentary). Many of the people who were the original audience for this letter likely fled Judea because of such persecution (1 Peter 1:11 Peter 1:1 commentary, 66 commentary).
Peter instructs that the best way to defeat the slander is through your good behavior in Christ. The key factor here is behavior meaning conduct expressed according to biblical principles (1 Peter 1:151 Peter 1:15 commentary, 2:122:12 commentary, 3:13:1 commentary, 22 commentary). Peter describes their conduct as good behavior to mean meeting high social standards, and in Christ to refer to the high spiritual standards of Christ Himself. Peter will soon give us the example of Christ who overcame evil by doing good by dying for the sins of the world (1 Peter 3:181 Peter 3:18 commentary). He did this because of God’s love (John 3:16John 3:16 commentary).
Peter’s point here is that when our conscience is clear and our behavior is proper and righteous the result will be that those who revile (meaning to treat in an abusive manner) your good behavior in Christ will be put to shame (meaning they will be humiliated) (Luke 13:17Luke 13:17 commentary, commentary 1 Corinthians 1:271 Corinthians 1:27 commentary, commentary 1 Peter 2:151 Peter 2:15 commentary). The abusers being put to shame could meet that fate in this life or in the next, as God will ultimately right all wrongs in the judgment (Romans 12:19Romans 12:19 commentary).
Peter concludes this section covering unjust suffering for doing the right thing with this explanation, For it is better, if God should will it so, that you suffer for doing what is right rather than to suffer for what it wrong. (v. 17).
Verse 17 can be analyzed this way:
For - introduces an explanation of verses 13-16.
it is better - a comparative term favoring the first option over the second.
if God should will it so - a conditional clause assuming that it could be God’s desire for believers to endure suffering.
that you suffer - experience something painful (Philippians 1:29Philippians 1:29 commentary, commentary 2 Thessalonians 1:52 Thessalonians 1:5 commentary. 1 Peter 3:141 Peter 3:14 commentary, 2121 commentary, 4:194:19 commentary).
for doing what is right - to meet a high level of exemplary conduct (1 Peter 2:141 Peter 2:14 commentary, 1515 commentary, 2020 commentary, 3:63:6 commentary, 1717 commentary).
rather than - a term pointing to a lesser option
to suffer - experience pain
for what is wrong - meaning to do evil, the opposite of doing what is right.
The point that Peter is making is that a Christian should not bring suffering on himself by doing something evil; but as a believer, he may discover it is God’s will for him to suffer unjustly for doing the right thing. This is exactly what Jesus Christ did; He suffered for our sakes (Isaiah 53:5Isaiah 53:5 commentary, commentary Luke 24:46Luke 24:46 commentary, commentary 2 Corinthians 8:92 Corinthians 8:9 commentary).
Why would it be God’s will that we also suffer? It seems that God allows believers the opportunity to be rejected by the world, just as He was rejected, in order to gain the same rewards He gained. This is a part of a major theme of scripture, that all of creation will be restored through Jesus Christ, including the original design for humans to reign as a team of servant leaders under God. We see this in Paul’s letter to the Romans:
“and if children, heirs also, heirs of God and fellow heirs with Christ, if indeed we suffer with Him so that we may also be glorified with Him”
(Romans 8:17Romans 8:17 commentary).
We see in this verse that all believers are “heirs of God” as a part of God’s unconditional gift of grace for all who believe (John 3:5John 3:5 commentary, 14-1614-16 commentary). But we also see that only those believers who “suffer with Him” will also be “glorified with Him” which is to reign with Him. Hebrews 2:9-10Hebrews 2:9-10 commentary says something similar, that to Jesus was restored the “glory and honor” of reigning over the earth; He was made the “Son” as a human, and appointed to reign. And He desires to bring “many sons to glory.” The inference is that the “many sons” will come to “glory” through also participating in the “suffering of death.”
Revelation confirms this as well, as Jesus states that all who overcome (rejection, loss, abuse, etc.) as He overcame will share in His authority to reign (Revelation 3:21Revelation 3:21 commentary). This is one of the great blessings promised to those who live as faithful witnesses and do not fear rejection, loss, or death (Revelation 1:3Revelation 1:3 commentary). Paul also states this overtly in his last letter:
“If we endure, we will also reign with Him”
(2 Timothy 2:12a2 Timothy 2:12a commentary).
In context of Paul’s last letter to Timothy, Paul is enduring imprisonment that will lead to death, and is encouraging Timothy to follow his example.
In the next section Peter will directly present the sufferings of Christ as the example all believers should follow. Peter himself followed Jesus’s example, dying the death of a faithful witness as a martyr for Jesus.