Biblical Essays
READY TO ANSWER
(1 Pet. 3:15-16a; NRSV)
Introduction
In order to consider the subject at hand, it will be helpful to probe the background of 1 Peter. This will hopefully put us in a better position to see the text under study in its broad setting, both historically and linguistically.
Background
The writer immediately affirms he is the apostle Peter (1:1). However, he closes the letter by identifying Silvanus as either his secretary or the bearer of the letter (5:12). The name Silvanus was the latinized form of Silas.1 Silas was a Roman citizen (Acts 16:25, 37), a prophet (Acts 15:32), and a very well-known and active leader and missionary (Acts 15:22-18:5; 2 Cor. 1:19; 1 & 2 Thess. 1:1).
The letter is addressed “To the exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia...” (1:1). There is no Biblical record of Peter having been in any of these provinces. This may make us wonder how Christians came to be there in the first place, and why Peter was writing to them.
Of course, the record of Paul’s missionary work in Galatia is well known (Acts 16:6 and the Galatian letter). We also know that through Paul’s efforts the residents of Asia “heard the word of the Lord” (Acts 19:10). That leaves the provinces of Pontus, Cappadocia, and Bithynia. Luke records in Acts 2:9-10 that Jews from Pontus and Cappadocia were in Jerusalem when the good news of Jesus was first preached after the Lord’s resurrection. No doubt many of them returned home in eagerness to share the good news they had heard.
How those of the province of Bithynia received the Gospel message is not known. Paul was forbidden to go into Bithynia (Acts 16:7), and residents of Bithynia are not mentioned as being in Jerusalem during Pentecost. However, we do know that Christianity got an early start there because in the first part of the second century the Roman governor Pliny the Younger wrote to Emperor Trajan about Christians in Bithynia.2
1 Peter indicates Babylon was the place where the letter was written (5:13). Was this “Babylon” = Rome; or, was it the historical Babylon on the Euphrates? Many commentators believe Rome is meant because “Babylon” is used figuratively for Rome, or for various aspects of the religious Roman system which flourished there in later times, in the book of Revelation (Rev. 14:8; 16:17-21; 17:4-5, 18; 18).3 It seems strained to base an argument for Peter’s use of “Babylon” for Rome on John’s figurative use when Revelation was almost certainly written after 1 Peter!
Perhaps a better approach to the question of where 1 Peter was written is as follows. A major theme of the letter is the Christian’s hope in Christ, even while undergoing suffering and persecution. A date for the writing of this letter in about the mid-sixties of the first century a.d. fits this major theme. Nero became Emperor of Rome in 54 a.d. He burned a part of Rome in 64 a.d. to make room for more royal grounds. He blamed the fire on the Christians to avert citizen hostility. This was followed by sadistic torture of Christians in Rome and the surrounding areas.4 It is likely that Paul was brought back to Rome shortly after this and martyred under Nero’s orders (1 Tim. 4:16-17; 4:6), somewhere between 64 a.d. and 68 a.d. Nero committed suicide in 68 a.d.
There is a strong, early tradition that Peter was also martyred in Rome.5 It is possible that Peter wrote 1 Peter in Babylon on the Euphrates, where a large colony of Jews lived, in about 65/66 a.d. and then either went to Rome to help the brethren or was ordered brought there by Nero for execution in about 67/68 a.d. (John 21:18-19).
Thus, Peter’s obvious concern for the sufferings of Christians was directed in two directions: those brought on by focal hostilities, especially from a number of the Jews, which were very common in the provinces (Acts 9:23; 12:1-5; 13:50; 14:2, 5-6, 19, etc.); and those anticipated from Rome due to the madness of Nero.6
The Suffering Savior
How were Christians to view this ominous actual and pending situation? Peter gives the answer. He urges them to identify closely with their sacrificed Savior. Peter stresses the suffering Christ as their living hope, even in terrible persecutions (1:3-5).7 He does not minimize their sufferings, but he does speak of them as enduring for a “little while” (1:6), during which time they will be “tested by fire” (1:7).
He gives all of them a principle to live by when he tells slaves to accept the authority of their masters, whether they are kind or cruel. They must live under God and endure pain while suffering unjustly. In that way they have God’s approval. They are to remember that Christ suffered for them and they are to see Him as their example as they walk in His footsteps (1:18-21).
He teaches them that, “It is better to suffer for doing good, if suffering should be God’s will, than to suffer for doing evil. For Christ also suffered for sins once for all, the righteous for the unrighteous, in order to bring you to God” (3:17-18).
Again, he says, “Since therefore Christ suffered in the flesh, arm yourselves with the same intention...so as to live for the rest of your earthly life...by the will of God” (4:1-2).
Peter goes further than urging them to prepare to suffer for Christ. He warns them not to be surprised at their “fiery ordeal,” “but rejoice insofar as you are sharing Christ’s sufferings, so that you may also be glad and shout for joy when His glory is revealed” (4:12-13).
He reminds them that suffering as a Christian is not a disgrace, but a way to glorify God. Therefore, they are told, “Cast all your anxiety on Him, because He cares for you” (4:16; 5:7).
Ready to Answer
“Ready to answer” is our subject. The brief survey we have just finished hopefully makes us better prepared to analyze the appropriate text of our study. This passage is found at the very heart of 1 Peter, both textually and theologically. It is rich in content. It is exegetically challenging. It demanded application by its original recipients, and it demands application by Christians across the centuries, including us. The text is as follows: “...but in your hearts sanctify Christ as Lord. Always be ready to make your defense to anyone who demands from you an accounting for the hope that is in you; yet do it with gentleness and reverence...” (1 Pet. 3:15-16a; NRSV).
This text has only one significant variant. This is reflected in the KJV as contrasted to later translations where KJV reads “Lord God” and others read “Christ as Lord”. The later translations are supported by the Bodmer text, aleph, A, B, and other manuscripts which were not available in 1611.8
It is even more interesting to find the text has only one verb, hagiasate = “sanctify”, (1st aorist, act., imperative), which applies to the reader.9 This is in spite of the fact that most translations supply several verbs, e.g., “sanctify”, “be ready”, “give”, “do it”, “keep”. This is often necessary for intelligible translation. However, occasionally such a construction may lead to misunderstanding. The KJV, which often indicates supplied words by italics, attempts to help the reader in this text by giving added verbs in italics.
Although somewhat awkward, the following translation will serve to illustrate a major point which needs to be emphasized in our study: “In your hearts sanctify [set apart; hallow] Christ as Lord, having a good conscience, always ready in gentleness [meekness] and reverence [fear] with your defense [answer] to anyone who demands from you an account for the hope that is in you”
The original text, translated and arranged in the above manner, clearly points out that “to sanctify” (hagiazo) in the heart Christ as Lord includes a good conscience, readiness, gentleness, meekness, reverence, fear, an accounting [answer], and hope. One does not first sanctify the Lord in the heart and then get busy with these other things. Rather, this text presents a composite picture of the sanctification process under one umbrella, one imperative verb, sanctify!
Please note some of the key elements involved: “always” (aei) = continually, as opposed to occasionally; “ready” (hetoimoi) = prepared, as in Matthew 24:4 (hetoimaka = “I have prepared”, “all things [are] (hetoima) “ready”); “answer/accounting” (apologias) = defense, as in Acts 25:16, where KJV has “answer” and NRSV has “defense”.
Our Living Hope
Again, we stress our text. “In your hearts sanctify Christ as Lord, with a good conscience, always ready in gentleness and reverence with your defense to anyone who demands from you an accounting for the hope that is in you.”
We have already seen Peter’s description of Jesus as a suffering Messiah. He set an example those early Christians could follow in their suffering for Him. But He was more than an example. Through the new birth (1:3), which they had experienced when they were baptized into Christ (3:21), they were participants in His resurrection and were “sanctified by the Spirit to be obedient to Jesus Christ and to be sprinkled with His blood...” (1:2). Thus, with Christ enthroned (sanctified/set apart) in their hearts, He became their “living hope”.10
Therefore, when Peter enjoined upon his readers the very heart of his message, found in the very heart of the letter, his injunction was “in your hearts sanctify Christ as Lord”. Jesus had actually become their hope, and this is the answer with which they were to be ready when asked concerning their hope. Notice what they could joyfully say: “We have been chosen and destined by God, sanctified by the Spirit, and sprinkled by the blood of Jesus” (1:2). “We have received God’s mercy in Jesus. Our inheritance is imperishable, undefiled, and unfading. We are protected by the power of God through faith” (1:3-5). “We have set all our hope on the grace of Jesus Christ, both in this life and the one to come” (1:13). “We have been ransomed from futility by the precious blood of Jesus” (1:19). “Therefore, our faith and hope are set on God” (1:21). “We have been made a part of God’s building. We are a holy priesthood. We sacrifice to God through Jesus” (2:5). “Jesus is the chosen, precious cornerstone for our lives” (2:6). “We have a sinless Savior who suffered and died for us, and we have been called to His example of suffering” (2:21-22). “We have a redeemer Who is our sin-bearer and healer “(2:24). “We have Jesus as the Shepherd and Guardian of our souls” (2:25).
What a message. What an affirmation. How supremely blessed are those who have truly sanctified Christ as Lord in their hearts.
Conclusion
“What then are we to say? Should we continue in sin in order that grace may abound? By no means!” (Rom. 6:1-2a; 1 Pet. 1:13-16; 2:1, 11-12; 4:3, 7, 15; 5:8-9, 12).
Our marvelous union with Christ in baptism marks a change in our lives (Rom. 6:3-5; 1 Pet. 3:21) so profound it is called a new birth (John 3:3-5; 1 Pet. 1:3). A new birth is a wonderful and necessary beginning for new life, but it is a beginning. After we are in Christ, we must “in our hearts sanctify Christ as Lord”.
The apostle Paul speaks of a mystery which has now been made known, “which is Christ in you, the hope of glory” (Col. 1:27b). All the world has ample reason to have hope in Christ. This is because Christ died for the sins of the world, the righteous for the unrighteous (1 Pet. 3:18). However, only those who have come into Christ and then allowed Christ to come into them can make the valid claim that Christ is their actual hope.
There is only one way to come into Christ. “As many of you as were baptized into Christ have clothed yourselves with Christ” (Gal. 3:27). There is only one way for Christ to come into us. “...in your hearts sanctify Christ as Lord” (1 Pet. 3:15a)
A grand and glorious unity prevails among God’s people when each of us is in Christ and Christ is in us, “...for all of you are one in Christ Jesus” (Gal. 3:28b). As the apostle Peter says in our letter under consideration, “Finally, all of you, have unity of spirit, love for one another, a tender heart, and a humble mind. Do not repay evil for evil or abuse for abuse; but, on the contrary, repay with a blessing. It is for this that you were called – that you might inherit a blessing” (3:8-9).
This warm fellowship with Christ and with each other in the family of God is perpetuated as all of us in our hearts “sanctify Christ as Lord”. Our ready answers concerning our hope are characterized by meekness and gentleness. “Let the one who boasts, boast in the Lord” (2 Cor. 10:17). If anyone needs correction because of some waywardness, “you who have received the Spirit should restore such a one in a spirit of gentleness. Take care that you yourselves are not tempted” (Gal. 6:1-2).
There is no place for one-up-man-ship in the Lord.11 The aim in being prepared with an answer is not to put anyone down, but to build everyone up with a Christ-centered message of hope which stems from a heart which has Christ enthroned as Lord. “Become eager to do what is good” (1 Pet. 3:13).12
When this atmosphere of love, hope, and Christ-likeness prevails in the church, it is quite likely that the heartaches, agony, and suffering which Christians are called on to endure will be those common to all men – sickness, sorrow, infirmities, etc. Occasionally, as with the early Christians addressed in Peter’s first letter, there will be difficulties and even persecution from without. Fortunately, the church is designed and equipped to sustain itself, with God’s providential care, by mutual prayers, caring support, and loving concern for each member in his suffering. Of this kind of suffering, Peter says, “And after you have suffered for a little while, the God of all grace, who has called you to His eternal glory in Christ, will Himself restore, support, strengthen, and establish you. To Him be the power forever and ever. Amen” (5:10-11).
Footnotes:
1 Robert W. Crapps, Edgar V. McKnight, David A. Smith, Introduction to the New Testament, pp. 417-421.
2 Archibald M. Hunter, “The First Epistle of Peter,” p. 79.
3 E.g., James L. Price, The New Testament; Its History and Theology, p. 401.
4 Howard Clark Kee, Franklin W. Young, Understanding the New Testament, pp. 327-330.
5 Everett Ferguson, Backgrounds of Early Christianity, pp. 27, 49, 471.
6 Cf. J.W. Roberts, 1 & 2 Peter and Jude, pp. 58-59, where he points out that the rare optative mood of remote possibility is used in 1 Pet. 3:14, 17. This probably explains the phrases “even if” (v 13), and “if the will of God” (v 17) as indicating suffering is less likely from future governmental sources than from their present state of distress.
7 Cf. Everett F. Harrisor, Introduction to the New Testament, where he states, “. . . Peter has been called the apostle of hope. He keeps the horizon of glory ever hovering over the suffering saints as they continue their pilgrimage,’” p. 398.
8 Kurt Aland, Matthew Black, Bruce M. Metzger, Alien Wikgren, (eds.), The Greek New Testament, p. 798, n. 15.
9 The Analytical Greek Lexicon, p. 3.
10 James Burton Coffman, Commentary on James, 1 & 2 Peter, 1, 2 & 3 John, Jude., pp. 226-227.
11 James M. Tolle, Notes on 1 and 2 Peter, where he comments on 1 Peter 3:17, “. . . why does the apostle insist upon what is so obvious and seemingly trite; namely, that it is better for Christians to suffer for well-doing than evildoing? Probably to guard them from carrying a ‘chip on their shoulder?’ in their defense of the gospel,” p. 36.
12 Cf. Bo Reicke, The Epistles of James, Peter, and Jude, where his translation of 1 Peter 3:13 reads, “And who is there who will harm you, if You become zealots (zelotai) for what is good?” with comments, pp. 106-107.
Bibliography of Works Cited:
Aland, Kurt, Matthew Slack, Bruce M. Metzger, Allen Wikgren, (eds.). The Greek New Testament. New York, et al: American Bible Society, et al, 1966.
Analytical Greek Lecixon. New York, et al: Harper & Row, et al: n.d.
Coffman, James Burton. Commentary on James, 1 & 2 Peter, 1, 2, & 3 John, Jude. Austin, Tex.: Foundation Pub. House, 1979.
Crapps, Robert W., Edgar V. McKnight, David A. Smith. Introduction to the New Testament. New York: Ronald Press Co., 1969.
Ferguson, Everett. Backgrounds of Early Christianity. Grand Rapids: Wm. B. Eerdmans Pub. Co., 1987.
Harrison, Everett. Introduction to the New Testament. Grand Rapids: Wm. B. Eerdmans Pub. Co., (rev. ed.), 1971.
Hunter, Archibaid M. “The First Epistle of Peter,” in: The Interpreter’s Bible, XlI. (George Arthur Buttrick, comm. ed.). New York & Nashville: Abingdon Press, 1957.
Kee, Howard Clark, Franklin W. Young. Understanding the New Testament. Englewood Cliffs, N.J.: Prentice-Hall, Inc., 1957.
Price, James L. The New Testament; Its History and Theology. New York & London: Macmillan Pub. Co., and Collier Macmillan Publishers, 1987.
Reicke, Bo. The Epistles of James, Peter, and Jude, in: The Anchor Bible, 37. (Wm. F. Albright and David N. Freedman, gen. eds.). Garden City, N.Y.: Doubleday & Ca., Inc., 1964.
Roberts, J.W. 1 and 2 Peter and Jude, (The Living Word Series); Austin, Tex.: R.B. Sweet Co., Inc., 1963.
Tolle, James M. Notes on 1 and 2 Peter. Beaumont, Tex.: Tolle Publications, 1979.
