1 Peter 2:19 gives the motivation: for conscience toward God — the basis for the commendation stated here.

1 Peter 4:14-16 specifies suffering as a Christian brings blessing and glorifies God — expanding what it means to suffer for doing good.

1 Peter 3:14 directly echoes: suffering for righteousness' sake is blessed — the same commendation as enduring for doing good here.

1 Peter 4:15 warns against suffering for evil deeds, contrasting with the commendable suffering for good in 2:20.

1 Peter 3:9 expands on not retaliating when suffering, showing the same call to bless rather than repay evil.

Luke 6:32 asks 'what credit is that?' about loving only those who love you — the same rhetorical logic as suffering for sin vs. for good.

Matthew 5:10-12 pronounces blessing on those persecuted for righteousness — directly parallel to suffering for doing good here.

In Matthew 5:46, Jesus uses the same 'what credit?' logic — loving only friends is no credit, just as enduring deserved punishment is no credit here.

In Luke 6:22, Jesus blesses those reviled for his sake — the very sort of unjust suffering that Peter says is gracious.

Genesis 39:14 records Joseph falsely accused after doing right — a classic OT example of suffering for doing good.

In Luke 23:34, Jesus prays for his persecutors while suffering unjustly — the ultimate model of gracious endurance that Peter commends.

In John 18:23, Jesus calmly questions an unjust slap — an example of enduring wrongdoing while doing good, as Peter exhorts.

In Matthew 5:39, Jesus teaches turning the other cheek — the non‑retaliatory posture that makes endurance for doing good commendable here.

1 Samuel 25:21 has David lamenting evil for good from Nabal — a direct example of suffering for doing good.

2 Timothy 3:12 directly states all who desire to live godly will be persecuted, reinforcing that suffering for good is expected.

Matthew 26:67 depicts Jesus being spit on and struck — the ultimate example of the unjust suffering that is commendable here.

Mark 14:65 shows Jesus being mocked and beaten — the model of unjust suffering that Peter calls commendable.

In Psalm 119:22, the psalmist endures scorn for keeping God's testimonies — the same pattern of suffering for doing good that Peter calls gracious.

In Psalm 119:78, the psalmist is wronged falsely yet meditates on God's precepts — a godly response to unjust suffering like the endurance Peter praises.

Deuteronomy 25:2 prescribes beating for the guilty — background for the 'sin and be beaten' scenario contrasted here.

Ephesians 5:10 says to discern what pleases the Lord — matching the idea that suffering for good is pleasing to God.

1 Corinthians 4:11 describes the apostles' sufferings (hunger, homelessness) — a real-life example of enduring hardships for righteousness.

In Romans 12:12, Paul urges patience in tribulation — the same patient endurance that makes suffering for doing good commendable in this verse.