Hope's Reason: The Apologetic Significance of 1 Peter 3:13-17

Many Christian thinkers defend the discipline of apologetics by quoting 1 Peter 3:15. Here the apologetics mandate is clearly delineated. One problem, however, is that most apologists never bother to exegete the actual text to which they often refer! Therefore, because it plays a vital role in understanding the apologetic task, it may be helpful to take a closer look at this significant passage of Scripture.

Introduction

When it comes to apologetics, one of the most important (and often quoted) passages in Scripture is 1 Peter 3:15. Here the apologetics mandate is clearly delineated as Peter urges his readers to give an answer for their hope. Indeed, there is little question that this text plays a key role in understanding the subject.

But many, who rightly see in this text a justification for apologetics, are prone to merely quote it in a cursory fashion, while barely noticing (or missing!) some of the apologetic guidance this rich passage provides. Therefore, this portion of Peter's first letter warrants deeper reflection on its context and contents.

Survey

Peter's first letter to the believers scattered throughout Asia Minor (i.e., modern day Turkey) is filled with instruction on how to live successfully in a fallen world. This he accomplishes by identifying God's people (1:2; 2:9-10), depicting their relationships within society (2:13-20; 3:1ff), and pointing them to the One who alone can produce lasting hope (1:13). The reason why hope is so significant is because of the reality of suffering, specifically suffering for the sake of Christ (1:6-7; 4:12-19).

It is within the framework of this suffering motif that the apostle encourages his readers to live holy lives (2:15-16; 4:7). Indeed, Peter expands on this theme in 3:13-4:19. Then, within this broader context, he elucidates principles relevant to the subject of suffering for godly conduct in society (3:13-17). This passage further divides into two sections: (1) an encouragement to live zealous and informed lives (3:13-14a), and (2) the provision of an alternative to the intimidation resulting from persecution (3:14b-17). In essence, then, Peter here enjoins his readers to utilize, and so enjoy the benefits of, a truly Christian apologetic. This will be explored in greater detail. In verse thirteen of chapter three, Peter asks a rhetorical question: "Who is there to harm you if you prove zealous for what is good?" The clear implication is that godly living (depicted, for example, in 3:1-12) can sometimes insulate the believer from certain troubles. On the other hand, suffering cannot be completely avoided, and when it comes, says Peter, Christians are "blessed" (v. 14). "This blessedness or happiness is the certainty that comes from belonging to God and His kingdom with the promises of future vindication."[1]

The thought continues as Peter draws, with minor alterations, from Isaiah 8:12 (LXX): "And do not fear their intimidation, and do not be troubled" (v. 14b). This type of intimidation can be crushing for the suffering believer, leading to turmoil and trepidation. But there is an alternative to fear, one about which Peter has already written (e.g., 1:6-9, 13-16; 2:18-25). The alternative is perseverance, which is not to be viewed as a vague quality. On the contrary, the Christian's continuance in the faith is the result of a changed perspective. Instead of concentrating on the troubles that inevitably result from a God-honoring lifestyle, Christians are to "sanctify Christ as Lord" (v. 15). To sanctify Christ as Lord is to treat Him as He really is, to consciously yield to His authority and will. "The focus of itself is upon the inward acknowledgment of Christ's Lordship."[2] The phrase "in your hearts" refers to the believer's inner life. The believer's commitment begins internally and works its way out in practical ways.

Peter goes on to elaborate on the implications of Jesus' Lordship. For him, this entails the implementation of Christian truth and, among other things, a readiness to give an account of one's hope. The passage reads: "always being ready to make a defense to everyone who asks you to give an account for the hope that is within you" (v. 15). "Always" stresses the ongoing need to remain alert, for unbelievers are watching (v. 15). This means that hope, normally considered an internal characteristic or mind set, is observable. As the Christian anticipates Jesus' return, hope begins to swell, and even present difficulties become something less than defeating. Far from a merely contemplated and/or verbalized wish, biblical hope so permeates the lives of God's people that unbelievers are forced to take notice.

But hope is not only to be perceived but explained. What is needed is a defense or answer. Though the Greek apologia (from which apologetics is derived) is used of a formal defense in a courtroom setting, here it is "being applied to informal exchanges between Christian and non-Christian at any time (aei) and under varied circumstances."[3] The term "account" (logon) similarly implies that "you are to state on what ground you cherish that hope."[4] In view, then, is the believer's effort to communicate objective Christian realities, those which undergird and stimulate hope. "This implies a constant willingness to speak up for him, to confess one's allegiance to him, and to witness fearlessly to his saving grace."[5]

Thus far Peter has urged holy living, even amidst suffering, and he has instructed his readers to "give an answer." This answer, this apologia, however, is not to be thought of as cold, abstract, and (worse still) condescending. Instead Christian apologists (i.e., all believers) are to speak with "gentleness" (prautetos) and "reverence" (phobou). Commentators differ on the precise meaning of these terms. Some take both as a Godward attitude, i.e., Christians are to be humble and respectful/fearful toward God, and this obviously affects one's relationships with others.[6] Many commentators, however, interpret the first term with reference to man, and the second to God. If this is correct, Peter is saying that "gentleness should be shown toward the antagonists and respect emphatically toward God."[7] It is even feasible that both terms are applicable to the Christian's attitude toward unbelievers. In this case, "gentleness and respect" (NIV) are traits exemplified in the evangelist's stance toward others. "‘Respect' would mean treating the unbeliever as what he is—a person created in the image of God. It would mean not talking down to him, but listening to him—not belittling him, but taking seriously his questions and ideas."[8] Whatever the specifics, central to Peter's purpose is the proper "delivery" of the Christian message. Thus life, words, and manner of presentation are all integral to the apologist's mission. As Peter concludes this portion of the letter, he once again reminds his audience that suffering is inevitable. In context, this takes the form of slander (v. 16), which is to be countered by conduct consistent with a "good conscience" (v. 16). When mistreatment is met in such a fashion, revilers are "put to shame" (v. 16). "Possibly he is thinking of the way in which persecutors will be ashamed at the Last Judgment when they realize that the people whom they despised are honored by God. More likely he has in mind a change of heart by the persecutors here in this life."[9] Therefore, if God allows persecution, it ought to be the result of "doing what is right rather than for doing what is wrong" (v. 17). This way, both believer and (potentially, at least) unbeliever benefit. Peter encourages this outlook by appealing once again to Christ—the believer's Savior, hope, example, and strength (3:8-22).

As mentioned earlier, 1 Peter 3:15 is often quoted in connection with apologetics. But rarely is it observed within its wider and narrower contexts. Having conducted a survey, however, it is now possible to draw apologetic principles from this pertinent New Testament passage.

Apologetic Principles

The Bible is simply teeming with apologetic data. To 1 Peter 3:13-17 could be added any one of a number of relevant passages (e.g., Acts 17:2-3, 15ff; 19:8; Philippians 1:5-7, 16; Jude 3). Still, this text is indeed significant, for it provides clues as to how Christian apologetics works. To that end, here are a number of relevant principles.

(1) Genuine hope constitutes a kind of apologetic attention-grabber.

Throughout 1 Peter, hope is a predominant theme. This is the case, of course, because of the difficult circumstances that many a first-century believer endured. The same is true today. Trying and hurtful times require something of substance to cling to. Ultimately, only Christ can provide such an anchor for the soul.

But, the presence of hope is not merely a comfort for believers. It is also has a powerful influence on those outsiders who observe Christian behavior. This means that true biblical hope is often the instrument by which non-Christians come to see the power and uniqueness of the Christian gospel.

In a very real sense, then, hope itself—possessed, perceived, and eventually explained—is the impetus for evangelistic success. When unbelievers notice Christ's followers exuding hope, even when surrounded by persecution, they sometimes want to understand this strange outlook. One of the believer's greatest weapons of communication, therefore, is the stability provided by the knowledge of eschatological glory. As this hope permeates a person's life, it serves as a powerful apologetic attention-grabber.

(2) Hope's explanation is key to the apologetic task.

It is true that hope, all by itself, is able to capture the attention of non-Christians. But eventually more must be done and said. While the Christian's life is to attract people to the gospel, at some point this gospel must be verbalized. In other words, hope demands an explanation. As Goppelt notes: "Here every Christian is summoned to be prepared at all times in relation to every person to give an account about the meaning of being a Christian."[10]

Depending on the circumstances, there are many ways that this might be accomplished. For some a simple declaration of Jesus' suitability as Savior is all that is needed. Others require answers to the objections raised against Christianity. For certain individuals misperceptions need correction.

But whatever the particulars, the Christian's witness must center in God's Son. He, after all, is the source of genuine hope. Thus, apologetics involves a concerted effort to declare the facts about Jesus Christ and to show forth the attractiveness of following Him. There are countless reasons why a person should follow the Savior; the believer's task is to share these.[11]

(3) Life and word are inseparably linked in a truly biblical apologetic.

Christian evangelism involves both hope and an explanation of the same. Indeed, Peter seems convinced that these two cannot (or should not) be divorced. After all, a life without a message may impress, but it leaves the onlooker in his sins. The goal of evangelism is not merely that people notice Christian piety, but that they embrace the One who transforms lives. On the other hand, a message devoid of godly example remains unconvincing, even hypocritical. Indeed, one wonders how many have spurned Christianity because of the lack of godliness among professing Christians.

But the different facets of Christian apologetics were never intended to be compartmentalized, for hope and word, life and message work in tandem. Christian witnessing requires speech, the communicated Word of God, even as it demands conduct worthy of this heavenly message. Put plainly, the apologetic task requires a divinely initiated coalescence of life and word.

(4) Evangelistic relevance and apologetic savvy require the diligent use of the mind.

Peter informs his readers that they are to give an answer or a defense to those who ask. But this is not necessarily an easy task. At one level, of course, the Christian message is simple, and all believers ought to be able to share it with others. At another level, though, the complexity of life and of the situations in which men and women find themselves can make communication quite difficult.

For instance, certain people have been influenced by various anti-Christian philosophies.[12] Others have had bad experiences with church people. Indeed, the objections of some are grounded in the bad impressions fostered by true believers.

It is important or Christians to think through the ways in which they communicate with the unbelieving world. Of course believers should not be pressured (from within or without) to feel they must have the answers to all queries. Furthermore, the central answer to which Peter refers here relates to Christian hope, not some philosophical dispute. Still, there does appear to be more to evangelism (and to this passage) than the robotic repetition of a canned message.[13] Instead, Christians are encouraged to give serious responses to (sometimes reasonable, sometimes unreasonable) questions, and this requires some measure of thought. Indeed, apologetics "rests on two premises: (1) that you know something about your friends, and (2) that you know something about Christianity."[14]

It is true, of course, that believers need not become scholars in order to share the good news. Then again, clear thinking was never intended to be an activity reserved for professional theologians.

(5) One aspect of a Christian theodicy[15] is the hope of Jesus' return, coupled with a life transformed by this hope.

Suffering is surely one of the great equalizers of human existence and one of the major objections to Christianity. Indeed, in one sense, Christians and unbelievers share the same lot. Though perhaps for different reasons, all people eventually experience the pangs of heartache. No one can avoid contact with what theologians and philosophers refer to as the problem of evil. Now, the Bible has much to say (directly or by way of implication) about this subject (e.g., Job 38-42), but Peter's theodicy in this text is quite simple. He urges Christians to live soberly within this fallen world (1:13-16; 2:1-2; 4:7ff), and to look ahead to the time when evil's conqueror, Jesus Christ, returns.

Between now and then much suffering may come into a person's life, some of which is baffling and nearly unbearably painful. But there is a difference in the way Christians and non-Christians handle difficulty. When the unbeliever encounters life's trials, the outcome is often one of escape, frustration, depression, and confusion. Thus, when Christians react otherwise, non-Christians—who have themselves experienced pain—take notice. This does not mean that believers never fall apart. Nor does it imply some type of stoic resignation, as a kind of "spiritual" painkiller. It is just that the Christian's overall perspective is the antithesis of unbelieving thought, and this is a powerful argument against the ultimate triumph of evil. Though believers in Jesus are not given a full explanation concerning the problem of evil, they are given hope that one day the trials will end. In fact, Jesus Himself encountered and defeated evil in His cross (e.g., 1:11, 18-21; 2:21-24). Therefore, amidst the pain, Christians can hold up a genuine and powerful antidote to the problem of evil, the hope given to those who trust Jesus Christ. Whatever nagging questions remain, in Him there is enablement to persevere now and to expect that one day evil will be put down forever.

(6) Hard circumstances, especially those resulting from persecution for Jesus' sake, often provide an opportunity for apologetics to flourish.

As Peter's overall context shows, and as noted above, the Christian's response to suffering is a strong argument for the truthfulness of Christianity. In fact so surprising is this response that those who lack such hope are led to ask questions.

But all of this touches on another factor that is sometimes neglected by those emersed in life's trials. Trying circumstances often provide the context within which apologetics flourish. Though all people experience suffering, the Christian is able to handle it differently. This allows the unbeliever to witness, first-hand, the power of the Christian gospel. Since this is so, Christians should be more alert to apologetic opportunities when trials come.

(7) The proclamation of Jesus' Lordship and the use of reasoned arguments work hand in hand in the doing of apologetics.

Within the realm of apologetics, there are two broad camps, presuppositionalism and evidentialism.[16] Usually, these are viewed as separate and irreconcilable positions. What is interesting here, though, is that both are intertwined. Without getting into a detailed philosophical discussion, it appears that Lordship, the presuppositionalist's battle cry, and reasoning, the evidentialist's mainstay, exist side by side. On the one hand, Jesus' Lordship is to be maintained and announced. On the other hand, coherent answers are to be provided for the non-Christian inquirer. A balanced (and biblical!) apologetic can do nothing less.

(8) The gospel is integral to genuine apologetics.

Certain apologists are so concerned with winning an argument that they forget the ultimate purpose for which they are called, the winning of souls to Christ. This being the case, it is very instructive to see Peter's christocentric focus. Though there is much to share with the unbeliever, hope is of paramount importance. This hope centers in Jesus Christ, the Christian's Lord and love. Only He can rescue fallen humans from spiritual slavery.

Therefore apologetics is true to the evangelistic commission only to the degree that it points people to the unique Savior. He, after all, is the sum and substance of Christian theology, fellowship, evangelism, preaching, and life. In Him apologetics finds its sure foundation and goal.

(9) All Christian are to be, at some level, apologists.

Too often Christians consider themselves spectators, mere observers of Christian ministry.[17] From this mistaken perspective, apologetics seems foreign to some. They think it is the responsibility of someone else. Peter doesn't treat apologetics this way. Instead, he encourages believers to join the apologetic venture. While this does not mean that every Christian is equally gifted (or interested) in these matters, at some level all are urged to consider their role within the spheres in which they live.

Christians are often instructed to be heavenly minded (Philippians 4:8; Colossians 3:1-4);[18] when this outlook evokes a response, they should be prepared. Answers must be provided, reasons given, hope explained. It is the privilege and duty of all Christ's followers to join in these noble efforts.

(10) Apologetics is central, not incidental, to the evangelistic cause.

Apologetics is often treated as ancillary to the task of reaching the world for Christ. Sometimes this mistaken notion is caused by overly zealous defenders of the faith, who promote an imbalanced (or even unbiblical) philosophy of apologetics.

A more biblical approach enables the Christian to see the true relevance of apologetics. Though there are many facets to this discipline, at the core it must be seen as integral to Christian evangelism. Here in 1 Peter it forms the content of the believer's message. Indeed, to excise the apologia to which Peter refers is to strip the gospel of its explanatory force, thus robbing unbelievers of the opportunity to know precisely what it is that stirs the hearts of God's people. If evangelism is, strictly speaking, the sharing of the how-to's of Christian salvation, apologetics is the platform on which evangelism is built. Evangelism says, "Come to the Savior." Apologetics exclaims, "Here is why." Whatever else is true, apologetics must not be minimized or treated as secondary. Instead it should be viewed as an indispensable component of the mission to show forth the beauty of Christ, the believer's hope.

Concluding Reflections

Life is complex and often unpredictable. Joy and sorrow, peace and misery, occupy the lives of all people. Christians especially know this to be the case, for in Christ joys are multiplied, as are persecutions.

It is within this up and down world, that the Christian gospel offers so much hope. This hope, as Peter instructs, is not temporary or shallow. Rather it finds its anchor in the magnificent Jesus, the One who came to save and who will come again to complete the work He initiated.

If anything ought to be true of the believer, it is this mighty allegiance to the Lord. He not only provides blessings now, but hope for tomorrow. So powerful is this hope that it is capable (in God's grace) of reaching into the hearts of lost men and women. When this occurs, they want to know why the Christian is so confident and secure.

A faithful apologia begins with a heart commitment; Jesus is "sanctified as Lord." This works its way out in the words spoken to those so desperately in need of the Savior.

"Our apologetics must be pervaded by a sense of Christ's lordship, and this demands diligent preparation so that we may be able to obey our Lord's great commission, being prepared to answer inquirers—not only with proclamation, but with answers and reasons."[19]

In the final analysis Christians must learn to appreciate the grace that causes them to be members of "a chosen race, a royal priesthood, a holy nation, a people for God's own possession." Prolonged contemplation of this blessed condition can only compel believers to "proclaim the excellencies of Him who has called [them] out of darkness into His marvelous light" (1 Peter 2:9). This declaration of the splendid Savior is at the hub of biblical apologetics. To that end, may the Lord Himself reign in the hearts of His people, shining forth in their lives, thus providing opportunities to share the reason for the hope that is in them.

NOTES

1. Edwin A. Blum, 1 Peter, The Expositors Bible Commentary, Vol 12. Ed. Frank E. Gaebelein (Grand Rapids: Zondervan Publishing House, 1981), 240.
2. J. Ramsey Michaels, 1 Peter, Word Biblical Commentary, Vol 49. (Waco,Tx.: Word Books, 1988), 187.
3. Ibid., 188.
4. Albert Barnes, Barnes' Notes on the New Testament (Grand Rapids: Kregel Publishers, 1976), 1421.
5. Scot McKnight, 1 Peter, The NIV Application Commentary (Grand Rapids: Zondervan Publishing House, 1996), 213.
6. See Michaels, 189.
7. I. H. Marshall, 1 Peter, The IVP New Testament Series (Downers Grove: InterVarsity Press, 1991), 116.
8. John M. Frame, Apologetics to the Glory of God (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1994), 30.
9. Marshall, 116.
10. Leonhard Goppelt, A Commentary on I Peter (Grand Rapids: William B. Eerdmans Publishing Company, 1993), 244.
11. Here the plural, reasons, has been employed, but the text of 1 Peter 3:15 actually reads reason. The use of the singular is probably intended by Peter to highlight the ultimate cause of a person's hope, i.e., Jesus Christ. But the declaration of this single reason, by the nature of the case, demands fuller explanation. Thus, the Christian's reason for hope is Jesus Christ, which is demonstrated through the use of many arguments or reasons.
12. For an exposé of some popular belief systems, see Ravi Zacharias, Deliver Us From Evil: Restoring the Soul in a Disintegrating Culture (Nashville, Tn.: Word Publishing, 1997). Also, a good examination of world views can be found in James W. Sire, The Universe Next Door: A Basic World View Catalog (Downers Grove: InterVarsity Press, 1988).
13. This is not to suggest that it is wrong for the Christian to memorize and rehearse what he or she might say. The point, rather, is that it is incumbent upon believers to acquire as much knowledge as they reasonably can. Though the essentials of the gospel can be grasped and communicated by a child, the Christian message should not be reduced to the simple repetition of the same words. For example, compare and contrast the evangelistic method of Acts 7 with that of Acts 17. Note also Peter's own instruction to "grow in the grace and knowledge of our Lord and Savior Jesus Christ" (2 Peter 3:18).
14. Michael Green and Alister McGrath, How Shall We Reach Them? The Christian Faith to Nonbelievers (Nashville, Tn.: Thomas Nelson Publishers, 1995), 50.
15. A theodicy is an attempt to explain the presence of evil in a good and sovereign God's world. One component of a full-orbed apologetic, therefore, is to provide a solid, biblical perspective on such matters. See, for example, D. A. Carson, How Long, O Lord?: Reflections on Suffering and Evil (Grand Rapids: Baker Books, 1990).
16. Presuppositionalism and evidentialism are broad categories, admitting a wide range of perspectives. For an effort to combine the strengths of each, see Ronald B. Mayers, Balanced Apologetics (Grand Rapids: Kregel Publications, 1984). See also D. A. Carson's discussion in The Gagging of God: Christianity Confronts Pluralism (Grand Rapids: Zondervan Publishing House, 1996), 184-188.
17. Contrast this with Ephesians 4:11-13, where "the saints" (i.e., all believers) are the ones performing Christian ministry.
18. An old saying goes, "You are too heavenly minded to be of any earthy good." Quite the contrary, the Bible tells us that it is precisely this "heavenly mindedness" that equips Christians to benefit others!
19. John M. Frame, The Doctrine of the Knowledge of God, (Phillipsburg, NJ: Presbyterian and Reformed Publishing Company, 1987), 358.

Hope's Reason: The Apologetic Significance of 1 Peter 3:13-17
Copyright © 1999 by Carmen C. DiCello
All rights reserved.