The homework for last week was to read the entirety of 1 Peter and find the two major themes of that epistle. Why? Because without considering the context of the entire epistle, it’s going to be all to easy to misunderstand and misapply this whole notion of “making a defense” (or “giving an answer”).

As always, we did some review wherein I reminded the class of a few things:

1. Many people omit the entire first clause of this verse (“but sanctify Christ as Lord in your hearts”), which is tragic because therein is the actual—and only—imperative of this verse.

2. To “sanctify” means to set apart, to “holify” (i.e., consider or regard as holy, set apart as unique)

3. “Lord” comes from a Greek word that always means slave, yet regrettably is softened in many cases to be “servant” or “bond-servant.” (John MacArthur expounds upon this) Since Christ is our Lord, then we are his slaves and as such, we have no will of our own, because we were bought with a price—the precious blood of Christ Jesus (1 Corinthians 6:20; 7:23). Servants serve, a slave is owned; so we don’t get the luxury of telling Jesus “No” when we’re commanded to do something, nor do we get to have our own opinions. Every thought is to be taken captive and made obedient to Him (2 Corinthians 10:5).

Most expositions I’ve heard or read on 1 Peter 3:15 predicate their understanding on apologia (“defense”) in the context of the ancient Greek courts of law, e.g.:

“[apologia]…was a term used in the courts of law in the ancient world. Socrates, for example, gave his famous ‘apology,’ or defense before the court of Athens.”

— Steven B. Cowan, Five Views on Apologetics, p. 8

“This Greek term has a very definite and almost technical meaning. The apologia that someone offered was the defense he would make in a court of law in answer to an accusation. So, if a charge was brought against somebody and they were hauled into court, when they stood up to speak in their own defense, what they offered was their apologia…their ‘apology’…It’s a response to an accusation.”

— Greg Bahnsen, Seminary Level Apologetics Course, Session 1. (28m 21s)

They’re not wrong, but I think the application to Scripture is unfortunate because it myopically overlooks the conjunction that starts this verse: “but.” In case you don’t remember the purpose of a conjunction, watch the video next to this paragraph. It’s purpose is “hooking up words and phrases and clauses.” So, up to what does it hook 1 Peter 3:15? Well, clearly, it hooks it up to the verses above it:

And who is there to harm you if you prove zealous for what is good? But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their fear, and do not be troubled,

— 1 Peter 3:13, 14

That last bit of a sentence should actually be joined with verse 15 to read thusly:

But even if you should suffer for the sake of righteousness, you are blessed. And do not fear their fear, and do not be troubled, but sanctify Christ as Lord in your hearts…

Now compare that with Isaiah 8:12, 13:

“You are not to say, ‘It is a conspiracy!’

In regard to all that this people call a conspiracy;

And you are not to fear what they fear, and you shall not tremble.

It is Yahweh of hosts whom you should regard as holy.

And He shall be your fear,

And He shall be your cause of trembling.

Do you see what’s going on here? Peter is actually quoting, or at least alluding to, Isaiah! Why do so many (myself for years, included) not see this? Why do we rush right to the conclusion that Peter is hearkening back to the trial of Socrates when Peter is actually quite nearly directly quoting the Word of God? But why is he talking about “fear[ing] their fear” and “be[ing] troubled”? What’s that all about? And what’s this “hope that is within you” stuff? Those questions are answered by expanding our contextual scope—which was the motivation for assigning last week’s homework.

The Two Themes of 1 Peter

As we take a quick pass over the epistle, the following verses jump out at me:

1:6 — In this you greatly rejoice, even though now for a little while, if necessary, you have been distressed by various trials,

2:12 — Keep your behavior excellent among the Gentiles, so that in the thing in which they slander you as evildoers, they may because of your good deeds, as they observe them, glorify God in the day of visitation.

2:18 — Servants, be submissive to your masters with all respect, not only to those who are good and gentle, but also to those who are unreasonable.

2:19 — For this finds favor, if for the sake of conscience toward God a person bears up under sorrows when suffering unjustly.

2:20 — For what credit is there if, when you sin and are harshly treated, you endure it with patience? But if when you do what is right and suffer for it you patiently endure it, this finds favor with God.

2:21 — For you have been called for this purpose, since Christ also suffered for you, leaving you an example for you to follow in His steps

3:6 — just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right without being frightened by any fear.

3:9 — not returning evil for evil or insult for insult, but giving a blessing instead; for you were called for the very purpose that you might inherit a blessing.

4:12 — Beloved, do not be surprised at the fiery ordeal among you, which comes upon you for your testing, as though some strange thing were happening to you;

4:13 — but to the degree that you share the sufferings of Christ, keep on rejoicing, so that also at the revelation of His glory you may rejoice with exultation.

4:14 — If you are reviled for the name of Christ, you are blessed, because the Spirit of glory and of God rests on you.

4:15 — Make sure that none of you suffers as a murderer, or thief, or evildoer, or a troublesome meddler;

4:16 — but if anyone suffers as a Christian, he is not to be ashamed, but is to glorify God in this name.

5:9 — But resist him, firm in your faith, knowing that the same experiences of suffering are being accomplished by your brethren who are in the world.

5:10 — After you have suffered for a little while, the God of all grace, who called you to His eternal glory in Christ, will Himself perfect, confirm, strengthen and establish you.

Do you see the two themes?

1. Suffering (i.e., persecution for our faith), and

2. Right living

With this context in mind, it should be manifest that the point that Peter is making here in 3:15 is that “In the midst of your persecution (cf. 2 Timothy 3:12), you should be living your life in such a way that the unbelieving world looks at you and feels compelled to ask, ‘How is it that you can maintain your joy and your faith when all the world is arrayed against you and so many are mistreating you?’ When they ask you this, you are expected to have an answer for them.”

The answer we give them for “the hope that is in us” requires us to understand what this “hope” is to which Peter refers. Contrary to popular teaching, it’s not that “Christianity offers the best explanation for the way things are” or that “the Bible is more probably true than it is false.” No. The hope that is within us is spelled out clearly both in 1 Peter and in Paul’s writings (see 1 Peter 1:3, 1:13; 1 Timothy 1:1; and Colossians 1:27), and it’s not a “what,” but rather it’s a “whom.” Our hope is in Christ Jesus, and in particular, His resurrection; for without Christ’s resurrection, we are still dead in our sins and our faith is useless (1 Corinthians 15).

So, when the world comes asking why we maintain our hope in the face of persecution, our answer should look something like “I’m glad you asked. Let me tell you about the death, burial, and resurrection of Jesus Christ.” That is the answer we’re always to be prepared to give—the message of the gospel, and how Christ has changed us individually. It doesn’t require a post-graduate degree, or even a high school diploma; it only requires us to have been born again and have spent time with Jesus (Acts 4:13).

When we expand our contextual scope in the forthcoming lessons, it should become clearer that this understanding of apologia in the Bible as a sort of courtroom defense is rather ill-fitting. To that end, here’s the homework to prepare you for the next lesson…

Homework

Read Acts 17:16ff (to the end of the chapter). Answer the “five W’s”:

• Who?

• What?

• When?

• Where?

• Why?