How to be transformed to discern God's will in general
In this lesson, we shall talk about motivation...
Why we should want to do God's will
Reasons given in the Scriptures for wanting to do the will of God
[Let's begin by turning to Jesus, Himself highly motivated to do the
will of His Father in heaven (cf., Jn 4:34; 6:38). In His sermon on the
mount, He offers one compelling reason to do the will of God...]
Which involves not loving the world or the things in the world
- 1Jn 2:15-16
CONCLUSION
Here, then, are five reasons to motivate us to do the will of God...
To enter the kingdom of heaven
To be a member of Christ's family
To gain assurance
To receive the promise
To abide forever
Are not these sufficient motivators...?
To seek out the will of God for our lives?
To learn what is explicitly stated as God's will for you?
To be transformed by the renewing of your mind so that you may
discern His will?
To do that which has been proven time again to be the good,
acceptable and perfect will of God?
I pray that in some way this series of lessons is encouraging you to
want to do the will of God, starting with obeying the gospel of Christ
if you have not yet done so... - cf. Mk 16:15-16; Ac 2:38; 22:16; 2Th
1:7-9
"...for this is the will of God in Christ Jesus for you." - 1Th 5:8
The church is that community of disciples who obey Him - Ac
2:41,47
Such obedience involves fellowship, assembling together - Ac
2:42; He 10:24-25
-- Seeking the will of God means participation in the local
congregation
[But it is not sufficient to simply give the will of God a place in our
lives, the will of God which involves God's reign, discipleship and the
church must be "priority one" in our lives...!]
PRIORITIZING THE WILL OF GOD
OVER SELF...
Jesus taught this in regards to discipleship - Lk 9:23
We must deny self, making the will of God number one
As Jesus prayed, "not as I will, but as You will" - Mt 26:39
This actually makes us better persons, as it undoubtedly did
for Timothy - cf. 1Ti 4:12-16
-- The will of God must take priority over personal interests
How many will use family or business duties to keep them away - Lk
14:18-20
The displeasure of God when people do not put His will first - Lk
14:21-24
But when we truly understand what is God's will for us, the blessings
experienced by doing His will, then making God's will "priority one"
will not be a problem for us.
Have you made God's will "priority one" in your life, by submitting to
the reign of Christ, becoming a disciple of Jesus Christ, and giving His
church the proper place in your life?
May we all be willing to say to God as Jesus Himself did...
What devout person has not asked a question like this?
Often asked pertaining to things like one's career, where to live,
etc.
-- How can we live in harmony with the will of God?
Paul mentioned his desire to live in harmony with God's will... - Ro
1:9-10
As he made plans to visit his brethren in Rome
As he prayed regarding such plans
-- He sought to "find a way in the will of God" to come to them
[Paul's comments provide an opportunity for us to consider some final
thoughts related to the will of God, especially on determining God's
will for our lives. It might be of benefit to first review some...]
FACETS OF GOD'S WILL
THERE IS GOD'S PROCLAIMED WILL...
God has made His will known in many respects - e.g., 1Th 5:18;
1Pe 2:15
It is this proclaimed will of God that we must do to be saved
- cf. Mt 7:21
-- That which is essential to know, God has revealed through
Scripture - 2Ti 3:16-17
THERE IS GOD'S PERMISSIVE WILL...
God allows things to happen that are not necessarily according
to His desired will
He permits people to sin and even hurt other people
He is not pleased, and will one day render judgment - Ac
17:30-31
He is able to fulfill His own will, despite such rebellion
- cf. Isa 10:5-7
God permits people to do things that are indifferent to Him
There are some matters of indifference to God - e.g., Ro
14:5-6
Likewise, some decisions we make might not really matter to
God
-- Thus not all choices please God, nor are they necessarily
required by God
THERE IS GOD'S PROVIDENTIAL WILL...
God acts providentially in our lives, as implied in our text
- Ro 1:10; 15:32
If we seek to coincide our plans with His will, He will bless
us - Pr 3:5-6
For such reasons we should pray regarding our plans - Jm
4:13-15
Our requests are answered if they suit God's will - cf. 1Jn
5:14
-- It is God's providential will that is of primary interest to us
in this lesson
[Since our focus in this lesson is on God's providential will in our
lives, let's turn our attention to...]
SEEKING GOD'S PROVIDENTIAL WILL
BEGIN WITH THE PROCLAIMED WILL OF GOD...
I.e., study diligently to learn what God has revealed
If you don't embrace and practice the revealed will of
God...
...what difference does it make to seek other areas of God's
will unknown to you?
The value of focusing on the proclaimed will of God
We will not be ignorant of what is essential for us to know
and do
We can avoid choices that are clearly contrary to God's will
SEEK ADVICE FROM OTHERS...
Discuss your alternatives with older, mature Christians - Pr
11:14; 12:15
Consult the wisdom found in the Bible (especially in books like
Proverbs, Ecclesiastes)
ASK GOD FOR WISDOM...
I.e., pray diligently for the ability to discern wisely - Jm
1:5-8
Wisdom is that spiritual insight that enables you to evaluate
situations clearly, and helps utilize what options and abilities
you have
Use such wisdom to eliminate what appears less acceptable
COMMIT YOUR WAY TO THE LORD...
Whatever you do, do it for the Lord's sake - cf. Ps
37:5-6,23-26
Make your plans subject to God's will, both proclaimed and
providential - Jm 4:15
Give God permission to close the door on your choice if that is
His will - Mt 26:39
If He closes the door on your choice, look for alternatives
SOME OTHER THINGS TO CONSIDER...
God is not like a train, He is able to run on more than one
track
A choice may not be between good and bad, but between good and
better
God can use us in many different ways
If you need not choose right away, wait; that will give you
time to grow and gain wisdom
Whatever your hands finds to do in your existing circumstances,
do it with all your might
CONCLUSION
Our goal should be to "stand perfect and complete in all the will of
God" - cf. Col 4:12
Especially as it pertains to the proclaimed will of God
As much as possible in the providential and permissive will of God
Epaphras' desire for his brethren serves as a good example; as does
that of our Lord...
Who taught us to pray, "Your will be done on earth as it in
heaven" - Mt 6:10
Who Himself prayed, "Not as I will, but as You will..." - Mt
26:39-42
Are you seeking to "find a way in the will of God" as it pertains to
your plans in life? You will if you are really committed to obeying
"God's Will For You"...!
The English word “apologetics” is often confused with the word
“apologize,” yet the two words are nearly exact opposites. There
certainly is a time and a place for Christians to express regret and
apologize for our many mistakes and sins, but Christian apologetics has
nothing to do with such remorse. A pitcher in baseball might apologize
for hitting a batter with a 90-mile-per-hour fastball (since that’s not
an authorized part of the game), but a dodgeball player has no need to
say he’s sorry for striking another player with a ball. On the contrary,
he may logically defend himself, offering a 180-degree-different kind
of “apology.”
The English word “apologetics” is derived from the Greek noun apologia meaning a “reply” or “defense,” and the Greek verb apologeomai meaning to “defend oneself” and, more specifically, “to speak in one’s own defense against charges presumed to be false.”1 More
than anyone else in the New Testament, “apologetics” is associated with
the apostle Paul. To those in Corinth who questioned Paul’s claim of
apostleship, he gave a “defense” (1 Corinthians 9:3). In his joyful
letter to the church in Philippi, Paul reminded them that he was
“appointed for the defense of the Gospel” (Philippians 1:16-17; 1:7).
A few years before Paul became a follower of Christ, Jesus prophesied
that His disciples would “answer” or “defend” the truth of Jesus Christ
“before kings and rulers” (Luke 21:14,12). This prophecy came into
clear fulfillment during Paul’s missionary journeys and imprisonments
(cf. Acts 9:15), as the Lord used him to reason with and “reply” before
all manner of rulers.2 Before
Governor Felix, Paul gave an “answer” (NKJV) or “defense” (NASB). About
two years later, Paul “made his defense” (NIV) before Governor Festus
(Acts 25:8), and then again before Festus and King Agrippa II (26:1-2),
even denying Festus’ charge of insanity by pointing out that his apologia was grounded in “truth and reason” (26:25).
Though the word apologia is used only once in the New
Testament in association with the apostle Peter, it is this apostle
(Peter, and not Paul) whom the Holy Spirit used to give us perhaps the
most complete (yet concise) picture of God-approved defenders of
Christianity. Peter used the term apologia one time in 1 Peter,
yet the apostle clearly details how Christians are to be Christ-like
defenders. Indeed, Peter gives the Lord’s Church a perfect recipe for
defending divine doctrine.
To Christians who were scattered throughout various parts of the
northern half of Asia Minor in roughly the early-to-mid 60s A.D. (1:1),3 Peter wrote: “But sanctify the Lord God in your hearts, and always be ready to give a defense to everyone who asks you a reason for the hope that is in you, with meekness and fear” (3:15).
Written to Christians, Not “Clergy”
While Jesus and the apostle Paul are the two premier apologists in
Scripture, we must not make the tragic mistake of thinking that
apologetics is only for “the preacher.” Too many Christians for far too
long have incorrectly assumed that “ordained clergy” are those
engaged in Christian apologetics—not the “regular Christian” husband and
wife, mom and dad, or the baker, banker, and bus driver. Peter makes
clear in his first epistle that he was writing, not to “apostles,
prophets, and preachers,” but to Christians (1 Peter 4:16)—to “pilgrims”
(1:1), the “elect” (1:2), the “begotten” (1:3), “children” of God
(1:14). He was writing to any and all of God’s people in various
provinces in Asia Minor—followers of Christ whom he describes as “a
chosen generation, a royal priesthood, a holy nation, His own special
people” (2:9). In this letter, Peter specifically addressed various
members of the body of Christ, including servants (2:18-25), wives
(3:1-6), husbands (3:7), elders (5:1), and “younger people” (5:5). But
overall, he was addressing “you” (1 Peter 5:1)4—Christians in local churches.
After expressly challenging “husbands” (1 Peter 3:7) to honor their
wives and be the kind of godly men in the home that the Lord calls them
to be,5 Peter went back to addressing “all
of you” (3:8). When he wrote “always be ready to give a defense”
(3:15), Peter was not addressing evangelists. He was not challenging
some “special class of clergy.” He was talking to “all” Christians, to “followers of what is good” (3:13), to those who have been baptized in water for the remission of sins (3:20-21; cf. Acts 2:38).
Certainly, there are essential leadership roles for elders, deacons, and evangelists to fulfill in the Lord’s Church.6 Peter,
in fact, has some very important commands for elders in chapter 5.
However, the “defense” instruction of 1 Peter 3:15 is for all disciples of Christ.
When “a great persecution broke out against the church at Jerusalem” several years earlier, “all except the apostles were scattered throughoutJudea and Samaria” (Acts 8:1).7 What did these dispersed disciples of Christ do? They “went everywhere preaching (euangelizo)
the word” (Acts 8:4). They evangelized! “There is no evidence, nor is
there any probability, that all these persons were ‘ordained’ to
preach.”8 They were “just members” of the Church of Christ: “ordinary,”9 “common Christians.”10 Likewise, the dispersed Christians
in Asia Minor to whom Peter wrote to “always be ready to give a
defense” were just that—“Christians.” Indeed, Christian apologetics is
for all of God’s people!
For Sincere Saints, Not Counterfeit Christians
Furthermore, according to Peter, Christian apologetics is for those
with a “good conscience” who exemplify genuine, “good conduct in Christ”
(1 Peter 3:16). Like Peter,11 Christians are imperfect people who stumble and fall along the way. Yet, we are to be real
people of God, who “walk in the light” and “confess our sins” to one
another (1 John 1:7,9; James 5:16). Having been “redeemed…with the
precious blood of Christ” (1 Peter 1:18-19) and “called…out of
darkness,” conscientious, God-approved Christian defenders walk in “His
marvelous light” (2:9), “laying aside all…hypocrisy” (2:1). “[A]s
obedient children, not conforming yourselves to the former lusts…but as
He who called you is holy, you also be holy in all your conduct”
(1:14-15).
Much of the time, long before any non-Christian listens to an apologia
from a disciple of Christ, he will have inspected (to some degree) the
life of this “so-called Christian.” Thus, Peter says to “abstain from
fleshly lusts which war against the soul, having your conduct honorable among the Gentiles, that when they speak against you as evildoers, they may, by your good works which they observe, glorify God in the day of visitation” (2:12).12 In
fact, it could be that for some (and perhaps many) unbelievers much
less “defense” would be necessary in their conversion if they first saw
continual, sincere righteous living on the part of the Christian. Only a
few verses prior to 1 Peter 3:15, the apostle noted how some
unbelieving husbands “without a word may be won by the conduct of their wives, when they observe your chaste conduct” (3:1-2).13
Consider that before the apostle Paul ever wrote to Timothy,
instructing him to “preach the word” and “do the work of an evangelist”
(2 Timothy 4:2,5), he first highlighted the vital “genuine [unhypocritical]14 faith
that is in you” (2 Timothy 1:5). Furthermore, years prior to Paul
penning 2 Timothy, he desired this young servant of Christ to accompany
him on his second missionary journey. Note carefully, however, that Paul
only wanted this after coming to learn that Timothy “was well
spoken of by the brethren” (Acts 16:2-3). Indeed, God’s recipe for
Christian apologetics includes, first and foremost, this primary
ingredient: a sincere saint.
It should come as no surprise that just before Peter commanded
Christians to “be ready to give a defense,” he first said to “sanctify
the Lord God in your hearts” (3:15). To “sanctify” (hagiazo) is “to treat as holy;” to regard in “reverence.”15 The word “sanctify” is derived from the Greek hagios, which pertains to “being dedicated or consecrated to the service of God.”16 Similar to Jesus’ prayer to the Father, “hallowed (hagiazo) be Your name” (Matthew 6:9), Peter said, “sanctify Christ as Lord in your hearts” (NASB). Peter was actually quoting from Isaiah 8:13: “The Lord of hosts, Him you shall hallow” (Hebrew qadash).
How do we “hallow,” “sanctify,” or “set apart as holy” the Lord? Since
God is by His very nature 100% “holy” (1:16) and needs absolutely no
help from humanity in being holy, in what sense do we set Him apart as
holy?
Peter said to sanctify the Lord “in your hearts.” Of the
millions of thoughts that flood our minds, of all the memories, people,
and things we hold dear in our hearts, One is specially set apart far
and above all others—in the center of our being, on the throne of our
hearts—the King of kings and Lord of lords, Jesus Christ. God wants
Christians to give a defense only after they have hallowed Christ
in their lives. Not an outward, hollow “holiness,” which manifests
itself in “going through the motions” with Pharisee-like actions, but an
inward, genuine, heart-felt reverence for Jesus Christ, which naturally
impacts everything the Christian does—how we think, act, and
talk—including how we “give a defense.” Sooner or later, hypocrisy only
harms the Christian’s influence and defense, while an authentic
surrendering to Jesus as Lord of our lives is the greatest aid in the
apologist’s arsenal. “Sanctify” first; “Defend” second: always, always
in that order.
Courageous, God-Fearing Followers
Peter also detailed that genuine faithfulness from the inside-out is
fundamental to Christian apologetics because followers of Christ often
are called upon to give a defense in trying times. Peter knew a
thing or two about suffering. Very soon after the establishment of the
Church in Acts 2, Peter and John were repeatedly arrested, imprisoned,
interrogated, threatened, and beaten (Acts 4-5). Peter was in Jerusalem
during a time when “a great persecution arose against the church…at
Jerusalem,” as Saul “made havoc of the church, entering every house, and
dragging off men and women, committing them to prison” (Acts 8:1,3).
Later, when “Herod the king stretched out his hand to harass some from
the church,” including killing the apostle James, the king then arrested
and imprisoned Peter (Acts 12:1-4), very likely with the intention of
killing him, too (were it not for Peter’s divine deliverance from
prison—Acts 12:5-19).
The Lord used this often-persecuted apostle to pen a letter to distressed Christians (likely sometime between A.D. 64-68)17 during
the reign of the Roman Emperor Nero. Though there may not have been
widespread, official imperial persecutions of Christians until a few
decades later, Nero was no friend to Christians. The historian Tacitus
(who was also no fan of Christianity) noted how Nero, in A.D. 64, blamed
Christians for the Great Fire in Rome. According to Tacitus: “Nero
fabricated scapegoats—and punished with every refinement the notoriously
depraved Christians (as they were popularly called).”18 Whether
Peter had this or other Roman persecutions in mind when writing 1
Peter, we do not know. Regardless, as the book of Acts reveals,
persecution was present in one place or another since the birth of the
Lord’s Church, and the Christian “pilgrims of the Dispersion” in Asia
Minor were not exempt. It seems they had already endured some
difficulties (1:6-7), and Peter forewarned that more lay on the horizon.
Beloved, do not think it strange concerning the fiery
trial which is to try you, as though some strange thing happened to you;
but rejoice to the extent that you partake of Christ’s sufferings, that
when His glory is revealed, you may also be glad with exceeding joy. If
you are reproached for the name of Christ, blessed are you…. But let
none of you suffer as a murderer, a thief, an evildoer, or as a busybody
in other people’s matters. Yet if anyone suffers as a Christian, let
him not be ashamed, but let him glorify God in this matter…. Therefore
let those who suffer according to the will of God commit their souls to
Him in doing good, as to a faithful Creator (4:12-19).
Peter’s apologetics exhortation is firmly and deeply embedded in an
epistle and immediate context of suffering. In the verses directly
before and after 1 Peter 3:15, the apostle speaks of imminent Christian
persecution: “when they defame you as evildoers, those who revile your
good conduct in Christ may be ashamed” (3:16). “And even if you should
suffer for righteousness’ sake, you are blessed” (3:14; cf. Matthew
5:10-12). We are blessed if we endure suffering innocently19 like Christ20 (2:19-24).
We are blessed if such suffering brings spiritual maturity and heavenly
clarity in an otherwise potentially “cares-of-this-world” kind of
earthly, sinful focus on life. Furthermore, we are blessed to grow
spiritually from such suffering, including increasing in courage for
Christ. In fact, Peter directly connected “suffering” (3:14a) and
apologetics (3:15) with being courageous, as he quoted from Isaiah 8:12, saying, “And do not be afraid of their threats, nor be troubled” (3:14b).
Rather than cower fearfully in the face of manmade persecution and
allow such fear to warp how we think, live, and “give a defense,” Isaiah
challenged his hearers to fear God. “The Lord of hosts, Him you
shall hallow; let Him be your fear, and let Him be your dread” (Isaiah
8:13). Peter includes these thoughts both at the beginning and end of 1
Peter 3:15: (a) “sanctify the Lord God in your hearts” (which we’ve
already examined), and (b) giving a defense “with…fear.” This
“fear” is not in sinful fear of what man (or Satan) might do. Jesus
explained: “[D]o not fear them…. Whatever I tell you in the dark, speak
in the light; and what you hear in the ear, preach on the housetops. And
do not fear those who kill the body but cannot kill the soul. But rather fear Him
who is able to destroy both soul and body in hell” (Matthew 10:26-28).
Indeed, as Peter rhetorically asked, “And who is he who will harm you if
you become followers of what is good?… Do not be afraid of their
threats, nor be troubled” (3:13-14). After all, as Peter reminded these
young churches of the words of Psalm 34, our omniscient, omnipotent God
is bigger than any problem that may come our way: “For the eyes of the
Lord are on the righteous, and His ears are open to their prayers; but
the face of the Lord is against those who do evil” (3:12). Thus, “fear”
God (1 Peter 1:17; 2:17; 3:15). As we “speak in the light” (Matthew
10:27) about the joy of our salvation, our total respect, reverence, and
genuine, soul-stirring awe for our Savior and King serves as the
rock-solid foundation of our apologia.
Is it not encouraging that God used the imperfect (but penitent)
Peter to write these words? Recall that Peter cowered on the Sea of
Galilee, fearfully denied Jesus three times, and even had a hypocritical
moment later in life when he, for fear of some Jewish Christians,
played favoritism and shunned his Gentile brethren (Galatians 2:11-14).
It is this apostle (likely toward the end of his life) whom the Holy
Spirit used to exhort struggling, flawed followers of Christ to
courageously stand their ground, to “not be afraid,” and to “always be ready to give a defense to everyone who asks you a reason for the hopethat is in you.” Indeed, regardless of “whenever, wherever, and by whomever it is challenged,”21 we must speak up and explain the “reason for the hope” that is in us.
Peter called the Christians in Asia Minor “pilgrims” (1:1; 2:11) and
“sojourners” (2:11). He reminded them how to conduct themselves “throughout the time of your stay here”
(1:17). The simple yet profound fact about life on Earth is, we are all
“just passing through” (like a brief stay in a hotel). Christians,
however, live here with hope (the full expectation) of receiving (by the
grace of God) “an inheritance incorruptible and undefiled and that does
not fade away, reserved in heaven for you” (1:4). As the sojourner
Abraham left his homeland to dwell “in a foreign country” and “waited
for the city which has foundations, whose builder and maker is God”
(Hebrews 11:9-10), “our citizenship is in heaven, from which we also eagerly wait
for the Savior, the Lord Jesus Christ” (Philippians 3:20). Many a
dying, non-Christian has longed for some kind of “hope” of happiness
after this life is over; the faithful child of God is overjoyed to “give
a defense…for the hope” that is in us.
A Hope Anchored firmly in Facts
Though the genuine hope of the Christian stirs up the strongest of emotions,22 do not make the grave mistake of thinking that the Christian’s hope is founded on emotion. Nothing could be further from the truth.
Our feelings are founded on facts. Our hope is firmly anchored in the
truths of the Gospel—of the death, burial, and resurrection of Jesus
Christ (1 Corinthians 15:1-4). Peter was clear, saying, “[W]e did not
follow cunningly devised fables when we made known to you the power and
coming of our Lord Jesus Christ, but were eyewitness of His majesty” (2
Peter 1:16). When Peter and the apostles were accused of being drunk on
the first Pentecost following the death, burial, and resurrection of
Jesus (Acts 2:13), Peter responded with a reasoned defense, not a mere
emotional appeal. He reminded his hearers that God “attested” (apodedeigmenon) to the miracles that Jesus worked while He was alive and in their midst (Acts 2:22). That is, God “demonstrated”23 proof
of the divine origin, message, and mission of Christ in such a way that
people could actually see the evidence and make an informed, rational
decision about Him (cf. John 10:37-38).
What’s more, the assembly on Pentecost knew that Jesus had been “put
to death” only days earlier (Acts 2:23), but unlike the tomb of King
David, Jesus’ tomb was empty only three days later. Unlike the body of
David, which saw corruption, the dead body of Christ had been raised and
would never see corruption. Yes, Peter directed the assembly to
evaluate the evidence for Jesus’ resurrection, including the
implied empty tomb (Acts 2:24,29-32), the fulfillment of Psalm 16:8-11
(Acts 2:25-31), and the witnesses who stood before them testifying that
they had actually seen the risen Savior (Acts 2:32).
The nearly 3,000 individuals who obeyed the Gospel on Pentecost were
not swayed by flowery words, phony miracles, or mere emotional appeals.
They were “cut to the heart” by evidence-based preaching. They reacted
to a sermon filled with sensible argumentation and properly applied
Scriptures.24 They responded to the apologia of Christ—to Christian apologetics.
About 30 years following the events in Acts 2, Peter reminded the
persecuted Christian pilgrims in 1 Peter that the hope for which they
were to give a defense is a “living hope through the resurrection of
Jesus Christ from the dead” (1:3). Indeed, the evidence proves that
“God…raised Him from the dead and gave Him glory, so that your faith and
hope are in God” (1:21).
Prepare to Answer
Since our hope is evidence-based, it is paramount to learn the
reasons for our hope—for our own eternal benefit and for the benefit of
others (as we teach and answer questions). Unlike the miraculously
inspired apostles to whom Jesus said, “Therefore settle it in your
hearts not to meditate beforehand on what you will answer (apologeomai); for I will give you a mouth and wisdom which all your adversaries will not be able to contradict or resist” (Luke 21:14-15), Christians today must prepare themselves to give a defense. We must “get ready.”
Peter said, “If anyone speaks, let him speak as the oracles of God”
(4:11). If so, then we must first learn the Word of God. We first learn
enough to reasonably conclude why we should become Christians—“having
been born again…through the word of God” (1:23). Then, “like newborn
babes, desire the pure milk of the word, that you may grow thereby”
(2:2). After all, “All Scripture is given by inspiration of God, and is
profitable for doctrine, for reproof, for correction, for instruction
in righteousness, that the man of God may be complete, thoroughly
equipped for every good work” (2 Timothy 3:16-17). When Jesus was
challenged by Satan, the Lord quoted Scripture and used it accurately
(Matthew 4:1-11). When Jesus was challenged by the Pharisees and others,
He logically pointed out flaws in their irrational arguments, while
also making perfect reference to and application of the Old Testament
(cf. Matthew 5; 12:1-14,22-30). Indeed, “the weapons of our warfare are
not carnal but mighty in God for pulling down strongholds, casting down
arguments and every high thing that exalts itself against the knowledge
of God, bringing every thought into captivity to the obedience of
Christ” (2 Corinthians 10:4-5). As we patiently prepare ourselves to
answer those who ask us a reason for the hope that is in us, let’s “grow
in the grace and knowledge of our Lord and Savior Jesus Christ” (2
Peter 3:18).
Defend with the right attitude
In our reasoning with others of the hope that is in us, we must keep
in mind what Peter noted at the end of 1 Peter 3:15—that our defense is
to be made “with meekness and fear.” Christians are to try to be
Christ-like at all times, including when we defend the truth. Our
teaching is to be characterized “with gentleness and reverence” (3:15,
NASB). We are to “honor all people” as we “fear God” (2:17). As we
“proclaim the praises of Him” who called us “out of darkness into His
marvelous light,” we must be “clothed with humility” (2:9; 5:5).
About 15 years ago, a man who identified himself as a Catholic priest
wrote an unsolicited letter to Apologetics Press. We had never heard of
this gentleman before reading his note. Although, sadly, he is very
misled in his adherence to Catholic doctrine,25 consider some of his analysis of a handful of preachers in the Church of Christ. [NOTE: He refers to preachers as “elders.”]
As a Roman Catholic priest who follows non-Catholic
religions with some interest…I have observed a lot of meanness,
rudeness, and lack of basic civility among CoC [Church of Christ—EL]
elders, especially recently. How does one explain this? In general (no
doubt there are exceptions perhaps many), Christian love seems deficient
in the way they seek to promote truth.
In general, they strike me as tending to be suspicious,
rash and uncharitable in their judgments about other people’s motives,
prone to arrogance, and even too eager to call someone a liar, more so
than the average pagan in the streets. These comments are based on only
my limited experience, to be sure, and sometimes, no doubt, I am guilty
of some of the very same sins and character flaws.
I was considering doing some kind of oral interaction
with an elder or two about Catholic matters. Now it looks to me like
this would be a royal invitation to verbal abuse, misrepresentation, and
even character assassination….
Some members of the Lord’s Church might tend to dismiss this
criticism with a wave of the hand, but we believe this gentleman was
right in his assessment and denouncement of some who attempt to “defend
the truth” yet do so in an unchristlike manner.26 What’s more, we all need
to be reminded of the necessity and seriousness of “speaking the truth
in love” (Ephesians 4:15). We must examine ourselves and ensure that our
teachings and defense of the truth are done lovingly and patiently,
confidently yet kindly, neither rudely nor arrogantly (1 Corinthians
13).
Keep in mind what the apostle Paul wrote to Timothy shortly before
commanding him to “preach the word” (2 Timothy 4:2). He described “a
servant of the Lord” as one who “must not quarrel but be gentle to all,
able to teach, patient, in humility correcting those who are in
opposition” (2 Timothy 2:24-25).
Peter repeatedly reminds Christians to be humble in all areas of
life. We are to be submissive to governing authorities (2:13), to
masters (2:18), (wives) to husbands (3:1), to elders (5:5), and in
general “to one another” (5:5).27 With
this same submissive spirit, Christians are called upon to give a
defense “with gentleness and reverence” (3:15, NASB). Yes, let’s teach
and preach while being “clothed with humility, for ‘God resists the
proud, but gives grace to the humble.’ Therefore humble yourselves under
the mighty hand of God, that He may exalt you in due time” (3:5-6).
Conclusion
First Peter 3:15 is embedded within a marvelous epistle that provides
clear context and commentary on a perfect apologetics passage. Every
sincere-hearted Christian should draw encouragement from this verse to
follow God courageously in the face of suffering and persecution. With a
Christ-like attitude, with our eyes firmly fixed on the ultimate prize,
and with our hope anchored in the facts of the Gospel, we, indeed, can
give a reasonable defense. And, we can rejoice in the fact that honest
and good-hearted unbelievers will eventually “glorify God in the day of
visitation” (1 Peter 2:12).
Endnotes
1 Frederick Danker, et al. (2000), Greek English Lexicon of the New Testament (Chicago, IL: University of Chicago), pp. 116-117.
2 Including
teaching Sergius Paulus, the proconsul of Cyprus (Acts 13:4-12), on his
first missionary journey and standing before Gallio, proconsul of
Achaia (Acts 18:11-17), on his second missionary journey.
3 All chapter and verse citations that do not have a Bible book listed are from 1 Peter.
4 The phrase “among you” in this verse is another clear indication that he was writing to “regular Christians.”
5 Not
cruel masters who lord over their wives, but Christ-like men who (are
commanded to) “dwell with them with understanding, giving honor to the
wife, as to the weaker vessel, and as being heirs together of the grace
of life, that your prayers may not be hindered” (3:7).
12 It
seems likely that this “day of visitation” is a reference to the day
that a non-Christian becomes a child of God—when the Lord would, in a
sense, “visit me with Your salvation” (Psalm 10-6:4).
13 Considering
how many Christians, including countless church leaders, have struggled
with sexual purity, Peter’s repeated reminders to be “chaste,” “pure,”
and “holy in all your conduct” cannot be overemphasized. Disciples of
Christ who fail to put away lewdness, lusts, revelries, etc. (4:3), and
who hypocritically “give a defense,” do (and have done!) much damage to
the cause of Christ. Sadly, this damage can be exponentially greater in
our day of instant Internet search engines, 24-hour news coverage, and
social media.
14 From the Greek anupokritos, which is from hupokrites (from which we get our English word “hypocrite”).
21 Dick
Sztanyo, as quoted in Kyle Butt (2001), “What Is Apologetics?”
https://www.apologeticspress.org/apcontent.aspx?category=12&article=826.
22 From
excitement for what’s to come after this life is over, to the joy of
talking about it, to sadness for those who do not currently have it.
23 R.J. Knowling (2002), The Expositor’s Greek New Testament, ed. W. Robertson Nicoll (Peabody, MA: Hendrickson), 2:82.
24 See Dave Miller (2019), Is Christianity Logical? (Montgomery, AL: Apologetics Press), pp. 49-50.
25 Moises Pinedo (2008), What the Bible Says About the Catholic Church (Montgomery, AL: Apologetics Press), https://apologeticspress.org/pdfs/e-books_pdf/wtbsatcc.pdf.
26 We
actually know the handful of preachers to whom he was referring, as
other parts of his letter revealed their identity. It is also noteworthy
that the Catholic priest humbly acknowledged his own shortcomings in
his critique.
27 An apologist is no more to be arrogant than an elder is to be domineering (1 Peter 5:3).
God is everlasting. He is without beginning or end.
Exodus 3:14 Psalm 90:2 Isaiah 40:28
Graciousness
God condescends to show us undeserved kindness.
2 Chronicles 30:9 1 Peter 2:3
Holiness
God
is pure, morally perfect, and without spiritual defect. He is separate
and distinct from everything and everyone in His moral and spiritual
status.
