1 Peter 3:15

3:14-22 We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last.

And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.

But {l} sanctify the Lord God in your hearts: {16} and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear: (l) Give him all prayers and glory, and hang only on him. (16) He will have us, when we are afflicted for righteousness sake, to be careful not for redeeming of our life, either with denying or renouncing the truth, or with like violence, or any such means: but rather to give an account of our faith boldly, and yet with a meek spirit, and full of godly reverence, that the enemies may not have anything justly to object, but may rather be ashamed of themselves.

Sanctify the Lord God The A. V. follows the Tex. Rec., reading τὸν Θεὸν, God, instead of τὸν Χριστὸν, Christ, which is the reading of the best texts. The article with Christ shows that κύριον, Lord, is to be taken predicatively. Render, therefore, as Rev., sanctify Christ (the Christ) as Lord. Ready to give an answer (ἕτοιμοι πρὸς ἀπολογίαν) Lit., ready for an answer. Answer is our word apology, not in the popular sense of excuse, but in the more radical sense of defence. So it is translated Acts 22:1; Philippians 1:7, Philippians 1:16. Clearing of yourselves, 2 Corinthians 7:11. Meekness See on Matthew 5:5.

1 Peter 3:15 . Ἕτοιμοι δὲ , but prepared ) The word prepared gives the idea of boldness; δὲ has force. Not only ought the conversation to be good, on which point see ch. 1 Peter 2:12 , note, but every one also ought to be prepared to make confession .— τῷ αἰτοῦντι , to him that asketh ) Among the Gentiles some were openly wicked, 1 Peter 3:16 ; others were in doubt. To these latter believers are ordered to give a kind answer.— ἐλπίδος , of the hope ) which they confess, who say that they are strangers in the world, and avoid its lusts, ch. 1 Peter 2:11 . Comp. Hebrews 11:13 , and following verses. The hope of Christians has often excited others to inquiry.— μετὰ , with ) Twells, P. I. p. 125, joins this with every man that asketh ; but it depends upon prepared to give an answer . There is need of meekness with regard to ourselves; of fear , with respect to others; of a good conscience towards God.— φόβου , fear ) In common language, respect . They who have a good conscience, when accused, are more easily provoked, and less easily preserve meekness and fear , than the guilty. Therefore they are here admonished, to unite with a good conscience, meekness and fear , and thus to gain a complete victory. Meekness avails especially, when we have to do with inferiors; fear , when we have to do with superiors.

But sanctify the Lord God in your hearts; exalt him in your hearts, and give him the honour of all his glorious perfections, power, wisdom, goodness, faithfulness, &c., by believing them, and depending upon his promises for defence and assistance against all the evils your enemies may threaten you with. And be ready always; prepared to answer when duly called to it. To give an answer; or, to make an apology or defence, viz. of the faith ye profess; the word is used, Acts 22:1 1 Corinthians 9:3 . To every man that asketh you; either that hath authority to examine you, and take an account of your religion; or, that asks with modesty, and a desire to be satisfied, and learn of you. A reason of the hope that is in you; i.e. faith, for which hope is frequently used in Scipture, which is built upon faith: the sense is: Whereas unbelievers, your persecutors especially, may scoff at your hope of future glory, as vain and groundless, and at yourselves, as mad or foolish, for venturing the loss of all in this world, and exposing yourselves to so many sufferings, in expectation of ye know not what uncertainties in the other; do ye therefore be always ready to defend and justify your faith against all objectors, and to show how reasonable your hope of salvation is, and on how sure a foundation it is built.

With meekness and fear; either with meekness in relation to men, in opposition to passion and intemperate zeal, (your confession of the faith must be with courage, but yet with a spirit of meekness and modesty), and fear or reverence in relation to God, which, where it prevails, overcomes the fierceness of men’s spirits, and makes them speak modestly of the things of God, and give due respect to men; or, fear may be set in opposition to pride, and presumption of a man’s own wisdom or strength; q.d. Make confession of your faith humbly, with fear and trembling, not in confidence of your own strength, or gifts, or abilities.

15. sanctify—hallow; honor as holy, enshrining Him in your hearts. So in the Lord's Prayer, Mt 6:9. God's holiness is thus glorified in our hearts as the dwelling-place of His Spirit. the Lord God—The oldest manuscripts read "Christ." Translate, "Sanctify Christ as Lord." and—Greek, "but," or "moreover." Besides this inward sanctification of God in the heart, be also ready always to give, &c. answer—an apologetic answer defending your faith. to every man that asketh you—The last words limit the universality of the "always"; not to a roller, but to everyone among the heathen who inquires honestly. a reason—a reasonable account. This refutes Rome's dogma, "I believe it, because the Church believes it." Credulity is believing without evidence; faith is believing on evidence. There is no repose for reason itself but in faith. This verse does not impose an obligation to bring forward a learned proof and logical defense of revelation. But as believers deny themselves, crucify the world, and brave persecution, they must be buoyed up by some strong "hope"; men of the world, having no such hope themselves, are moved by curiosity to ask the secret of this hope; the believer must be ready to give an experimental account "how this hope arose in him, what it contains, and on what it rests" [Steiger]. with—The oldest manuscripts read, "but with." Be ready, but with "meekness." Not pertly and arrogantly. meekness—(1Pe 3:4).

15 . but sanctify the Lord God in your hearts ] The better MSS. give the Lord Christ . The original text was probably altered by transcribers to bring it into conformity with the LXX. text of Isaiah. To “sanctify Christ” or “God” was to count His Name as holy above all other names, His fear, as the only fear which men ought to cherish, and therefore as the safeguard against all undue fear of men. The words “in your hearts” are added by the Apostle to the text of Isaiah as shewing that the “hallowing” of which he speaks should work in the root and centre of their spiritual being. be ready always to give an answer ] The words imply that the disciples of Christ were not to take refuge in the silence to which fear might prompt. They were to be ready with a defence, a vindication, an apologia , for their faith and hope. And this answer was to be given not in a tone of threatening defiance, but “in meekness” as regards the interrogator, whether the questions were put officially or in private, and “in fear,” partly lest the truth should suffer through any infirmities in its defenders, partly because the spirit of reverential awe towards God was the best safeguard against such infirmities.

Verse 15. - But sanctify the Lord God in your hearts. From Isaiah 8:13 . The reading of the best and oldest manuscripts here is Κύριον δὲ τὸν Ξριστόν , "Sanctify the Lord Christ," or, "Sanctify the Christ as Lord." The absence of the article with Κύριον ισ in favor of the second translation; but the first seems more natural, more in accordance with the original passage in Isaiah, and the common expression, Κύριος ὁ Θεός , is in its favor. Whichever translation is adopted, St. Peter here substitutes the Savior's Name where the prophet wrote, "the Lord of hosts, Jehovah Sabaoth" - a change which would be nothing less than impious if the Lord Jesus Christ were not truly God. "Sanctify him," the apostle says (as the Lord himself teaches us to say, in the first words of the Lord's Prayer); that is, regard him as most holy, awful in sanctity; serve him with reverence and godly fear; so you will not "be afraid of their terror." The holy fear of God will lift you above the fear of man. "Let him be your fear, and let him be your dread" ( Isaiah 8:13 ; see also Leviticus 10:3 ; Isaiah 29:23 ; Ezekiel 38:23 ). St. Peter adds the words, "in your hearts," to teach us that this reverence, this hallowing of the Name of God, must be inward and spiritual, in our inmost being. And be ready always to give an answer to every man ; literally, ready always for an apology to every man.

The word ἀπολογία is often used of a formal answer before a magistrate, or of a written defense of the faith; but here the addition, "to every man," shows that St. Peter is thinking of informal answers on any suitable occasion. That asketh you a reason of the here that is in you ; literally, an account concerning the hope. Hope is the grace on which St. Peter lays most stress; it lives in the hearts of Christians. Christians ought to be able to give an account of their hope when asked, both for the defense of the truth and for the good of the asker. That account may be very simple; it may be the mere recital of personal experience - often the most convincing of arguments; it may be, in the case of instructed Christians, profound and closely reasoned. Some answer every Christian ought to be able to give. With meekness and fear . The best manuscripts read, "but with meekness and fear." The word "but" ( ἀλλά ) is emphatic; argument always involves danger of weakening the spiritual life through pride or bitterness. We must sometimes "contend earnestly for the faith;" but it must be with gentleness and awe. We should fear lest we injure our own souls by arrogant and angry controversy; we should seek the spiritual good of our opponents; and we should entertain a solemn awe of the presence of God, with a trembling anxiety to think and to say only what is acceptable unto him. 1 Peter 3:15