When we look at all five words together, we see that obeying these exhortations would lead to smooth relationships within the church (and with outsiders in most cases)

Harmony and humility belong together, for the primary means by which harmony is disrupted is pride and self-assertion. Sympathy and compassion are closely related and even hard to distinguish from each other. Brotherly love is the middle term, showing that it is the most important of all the virtues and that the other virtues are embraced in the call to love one another as a family

These admonitions, of course, are rooted in the teaching of Jesus himself. For example, in Luke 6:28–29 we find this exhortation: “Bless those who curse you, pray for those who mistreat you. If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic” (cf. Matt 5:38–42). Peter’s wording does not match the Pauline or Jesus tradition exactly, but it is closer to the Pauline than the Matthean or Lukan tradition. Perhaps Paul and Peter drew upon the same Jesus tradition here

By “blessing” Peter means that believers are to ask God to show his favor and grace upon those who have conferred injury upon them. The reason believers should bless is now explained (“because, hoti). They have been “called” to bless others

It is also imperative to note that Psalm 34 focuses on suffering and the Lord’s deliverance of those who are afflicted. Peter already had alluded to it in 2:3 and now returned to it again. The psalm was not selected arbitrarily since it addresses the issue faced by Peter’s readers. The psalmist reminded his readers that the Lord rescues his own when they suffer and that he will judge the wicked. Meanwhile the righteous display their trust and hope in the Lord by renouncing evil and pursuing what is good. It is not difficult to see that themes that are central in 1 Peter are evident in the psalm: the suffering of God’s people, their ultimate deliverance, the judgment of the wicked, and the notion that a godly life is evidence of hoping in God.

Peter was not promising, then, that believers would escape rejection and harm in this world. Some understand Peter to say that usually the righteous will escape harm but occasionally they will encounter suffering. This view should be rejected, for Peter did not suggest that sufferings are rare. Suffering stalks the believer until this present evil age comes to an end. Instead, Peter assured believers that nothing can ultimately harm them if they continue to walk in God’s paths, that the pain inflicted on them now is only temporary, and that they will be vindicated by God on the last day

The NIV understands the first phrase differently, translating it, “Do not fear what they fear.”231 The NIV rendering fits with the allusion to Isaiah, which will receive attention below. In the Petrine context, however, we probably have a reference to the fear that unbelievers could strike into the hearts of Christians.232 This interpretation is reflected in the NASB, “Do not fear their intimidation.” The second imperative, “do not be frightened,” bears the same idea and simply restates the first imperative.233 The admonition fits with Peter’s emphasis on only fearing God. Fear of human beings, even of those who persecute, is forbidden. The reason fear is prohibited relates back to vv. 13–14a. Since no one can ultimately harm believers and since even their suffering is a sign of God’s blessing, then it follows that they should not fear what others can do to them

The heart is the origin of human behavior (cf. 1:22; 3:4), and from it flows everything people do. Hence, setting apart Christ as Lord in the heart is not merely a private reality but will be evident to all when believers suffer for their faith. The inner and outer life are inseparable, for what happens within will inevitably be displayed to all, especially when one suffers

We have already seen in the introduction that the persecution in 1 Peter was sporadic and informal and does not represent the kind of state-sponsored persecution under Pliny and Trajan (see introduction). Hence, the text does not address primarily formal legal situations. It envisions instead informal circumstances when believers are asked spontaneously about their faith. This interpretation is supported by the words “everyone who asks you” (panti tō aitounti hymas), suggesting that believers respond to a wide variety of people, not exclusively in court situations.

This does not mean, of course, that every Christian is to be a highly skilled apologist for the faith. It does mean that every believer should grasp the essentials of the faith and should have the ability to explain to others why they think the Christian faith is true.

The implication is that unbelievers will recognize by the way believers respond to difficulties that their hope is in God rather than in pleasant earthly circumstances

When believers encounter a hostile world and are challenged concerning their faith, the temptation to respond harshly increases. Defending a position could easily be transmuted into attacking one’s opponents. Hence, Peter added that the defense must be made “with gentleness and reverence

Peter continued to emphasize that the conduct of believers is related to the Lord, where all conduct is in the sphere of Christ. Further, Christians should only be abused for their “good” conduct. Believers are to live righteously so that those who abuse their good conduct will “be ashamed”