Introduction

1 Peter 3:15 is the locus classicus (the central text, the classic place in Scripture on a given topic) of Christian apologetics. It is probably the best known of the passages that are related to answer giving. It is put to song. It is memorized. It is truly used as a primary text of Scripture on the matter of apologetics. Is this position justified? I think it is and one of the reasons that I would give to justify this claim is that the passage gives us all the basics of apologetics in a brief sketch. This text is in effect a paradigm: it gives an outline in miniature of all that pertains to this subject. It does so in a gripping context and in powerful ways.

So I want to begin reflection on this paradigm today by considering three things: the Christian duty, the relentless quality, and the ultimate presupposition of Christian apologetics.

1A. The Christian Duty of Apologetics

We have to come to this study with a very direct and practical interest because apologetics is a responsibility of all Christians. This is obvious from within the well-known verse itself (1 Pet. 3:15). Peter speaks of "your" and "you" speaking to people who have a heart for God (in your hearts set Christ apart as Lord) and hope in Christ (give the reason for the hope you have).

It is possible that "you Christians" is a reference to "you to whom this duty pertains." It could refer to some of you. You might intuitively respond by thinking, "I am no philosopher and I am not good with words so this is not addressed to me." Such limitation could not be farther from the truth as indicated by the context.

The flow of the passage (vs. 8-15) is such that we can repeat the phrase, "all of you" at each personalized juncture where an imperative is given. (9, all of you do not repay evil for evil; 14, all of you do not fear; and 15, all of you set Christ apart in your hearts, all of you be always prepared to answer).

Therefore, if you have a heart for God then apologetics is your obligation. If you have hope in Christ, then apologetics is your responsibility. The task cannot be left to philosophers and theologians. Cornelius Van Til, for example, is our helper not our substitute. As a matter of fact, I am inclined to say that Van Til's most significant accomplishment is not in doing apologetics but in helping the church do its job. He did this by devoting his life's work to a distinctively Christian apologetic posture. An important question is posed by Van Til and answered: "how can the Christian defend the faith in a way that is firmly and consistently Christian?" Even if Christian scholars depart from Van Til's approach, this driving goal clearly evident in all of his work ought to prevent them from ridiculing him as hopelessly going in circles (As is done by Sproul in Classical Apologetics where the tone, to say the least, is less than charitable. cf. 326, 338). Sproul thinks that Van Til is (or ought to be) embarrassed by his "merry-go-round" circularity. However, what Van Til is embarrassed by or ashamed of is the church's attempt to do apologetics in the name of Christ in an inconsistently Christian way.

We will cover these issues more fully as time goes on but it is sufficient at this juncture to affirm the point on which there should be universal agreement. Namely, all Christians barring none have the job of answer giving. Apologetics is a Christian duty.

Before leaving this point we should comment on the bearing of this truth on evangelism. Apologetics is a subset of evangelism. As a matter of fact, we may properly say that apologetics is evangelism (as a slice of apple pie is apple pie). Therefore, evangelism is shown to be a Christian duty. It is our duty to do our part in spreading the gospel to the nations.

Here, we must return to the theme of apologetic praying for God's open door. I want to remind you of the need for prayer along these lines. I want to do some Pete and repeat here. As we contemplate our simple worship as a house church we should make this a regular petition: "Lord open doors for us for the spreading of the apostolic message that you have entrusted to us. Help us as pillar and foundation of the truth to reach out in gospel proclamation, even if in ways that go against culture driven methods."

A Christian apologetic duty is a duty we have to Christ. It is a duty that ought to be taken up in a consistently Christian way (in a Christian or Christ-like way). It is a duty that we all have as Christians.

2A. The relentless quality of apologetics (be always ready)

A number of passages in the NT give us the flavor of what is meant by readiness. 1) If you think of your mind like a room, it is to be furnished and ready (cf. Mk. 14:15). Think of what it takes to furnish a room like this one where we are meeting this morning: surely it takes much thought and hard work. 2) Readiness includes resolve and determination like that of Peter when he said, "Lord, I am ready to go with you to prison and to death (Lk. 22:33)." Of course, we should be both humble and wise (fools rush in where angels don't dare to tread). 3) It involves having plans and preparation firmly in place (people in Acts were ready to kill Paul, 23:15). It means being ready and waiting for opportunities to defend the gospel. 4) The context of Titus 3:1 suggests the idea of being outfitted with what is necessary for obedience and submission. That goes against any suggestion of autonomy. Thus we can apply this to apologetics and ask, "are you wearing your apologetics outfit?" 5) Per 1 Peter 1:5 we are shielded by God's power until the coming of the salvation that is ready to be revealed in the last time. Accomplished salvation has already been prepared and is imminent for realization. This connotation of imminence instructs us to "hit the ground running." That is the kind of mentality we ought to have, a hit the ground running mentality. So we are to be ready and waiting for action. 6) One more background verse can be cited. Jesus spoke of the man who prepared a banquet and then said, "Come, for everything is now ready" (Lk. 14:17). Apologetics is the invitational side of this equation; it is an aspect of inviting sinners to the gospel feast.

Returning to our classic text, Peter adds something that we should carefully observe: he does not simply say, "be ready." He says, "be always ready." Whatever the occasion, whatever the circumstances, apologetics has a relentless quality to it. We are to be always prepared to engage. This needs some clarification. Does this mean that we must have all the answers to all questions clearly in our heads at all times? To ask the question is to answer it. That kind of comprehensiveness is beyond our capabilities.

Yet this is not a ploy for excuse making. Compare this with the husband who replies to inquiry about his five-year basement-remodeling project by saying, "you have to always have a hot job going or your wife will find things for you to do." The only thing I can say about this example is that the husband is relentless in being prepared with a ready answer to his wife (so he can avoid certain kinds of work) and his wife will apparently be relentless in finding things for him to do (that he dislikes).

We may be overwhelmed so we need perspective

1) It is helpful to remember that answer giving is not a momentary thing. It is elongated. It is a process. Being always ready means being prepared in heart to engage, being set for the task. It means that when the opportunity dawns we will hit the ground running to use what knowledge and skill we have and to adapt and adjust for further knowledge and skill development. It is like military readiness in that we are always in training and thus adapting to changing times and situations.

The point I want to make is that this call to arms in defending the faith is a call to be relentless in your commitment to a continual state of readiness. It is a mindset of determination to take on all challenges, to be as prepared as you can be sensing the goings on around you, and to willingly and immediately engage the process of answer giving that takes time, dialogue, retreat, and forward advance. When knocked down, you rise to your feet more determined than ever to do your best in defending the Christian faith (faith as the body of truth as well as believing it).

2) There are corporate and an individual dimensions to this task.

Being always ready for all challenges is the job of the church at large in the world. Thus, some believers may form a line of defense with respect to science and others may form a line of defense with respect to philosophy. Individual gifts and interests vary, as do our callings. Thus, we have "professionals" in various disciplines who do work that most of us cannot do.

But more often than not the professionals cannot reach the average contemporary Tom, Dick, and Harry. That leaves much for you and I to do as everyday practical people. We are to tap the resources of our brothers and sisters who do professional level research and then in our own way give expression to it in life and testimony.

Paul thus speaks of defending the faith as a sharing in God's grace with one another (Phi.1:7, ESV, "you are all partakers with me of grace, both in my imprisonment and in the defense and confirmation of the gospel). Although some issues are extremely tough and perplexing, we are not left off the hook to tackle them just because we are so called run of the mill "average" Christians.

3) Part of the response to greater difficulty is deeper resolve. When the going gets tough, the Christian gets tougher, not meaner but stronger and more resolute to do this work. Always prepared means always preparing.

This relentlessness will show up in study to show yourself approved to God. It will show up in a discipleship/learning that is worth its salt. You will be a miner digging for gold and silver. You will push the envelope and take up matters that are tough that you do not initially desire to tackle. The best defense, they say, is a good offense. That has merit but another way to put it is that the best defense is a strong defense that knows what's going on. In other words, being an earnest and diligent learner of Scripture is of fundamental importance.

3A. The ultimate presupposition of apologetics

I purposely use the technical term presupposition in order to bring this term and what it represents immediately to the forefront. Briefly, a presupposition is a belief of a peculiar kind. It is a belief that takes precedence over other beliefs. If it is an ultimate presupposition then nothing takes precedence over it (cf. Van Til/Frame). Moreover, it is a commitment that has profound comprehensiveness and depth.

To get at this notion of a presupposition let me ask this question, "What drives the relentlessness we spoke of earlier?" What could possibly reach so deep and extend so far that whatever his/her status or state, the Christian will break free and press forward when pressed down and held back? It can only be the Pro Rege principle. It is for the King! All we do is for Him and all we do is done under His authority. This is the ultimate presupposition of Christian apologetics, the ultimate commitment of the Christian life.

It all begins with commitment to Christ and continues in the spirit of a sanctification of Christ as Lord (3:15). This is deep within the heart, at the depth of your being. An accent is placed on the Lordship of Christ by the word order. It comes out to this effect: "as Lord sanctify Christ in your hearts." Sanctify Him in your hearts and do so acknowledging His Lordship. That is where the Christian life begins according to Paul (Rom. 10:9-10). Peter spreads this beginning out over the life relating it precisely to apologetics.

There is a deep inward piety to which this context directs us. Consider how we are to deal with evil. Repaying evil with blessing is a calling (1 Pet. 3:9, a striking thought to say the least!). Earlier Peter told us that it is one of the immediate goals of our calling and a matter of the will of God (3:21). "Slaves" (3:18) refers analogously to those under authority who suffer injustice.

Remarkably, giving a prepared (seasoned) defense is one way that we repay evil with blessing. Being prepared to answer with a defense/blessing is the use of our mouth that contrasts with retaliatory speech and threats. Such defense/blessing is rooted in a deep trust in God as final judge (2:23). But it all finally comes together in the example of Christ that we are to follow. Christ left us an example of how to endure suffering (2:22-25). We have a leader who compels us in a commanding way: "do as I say and do" not "do as I say." "Facing suffering with hope is part of the dynamic of this context that gives backbone to the apologetic paradigm present here.

A good way to think of it is that answering is one way we bless others. It is a way that we seek God's blessing upon them and that we seek to be a blessing to them. It is the overflow of prayer. Instead of threats, insults, deceit, and retaliation towards those who oppose us, we follow our redeemer's example to entrust ourselves to God and do our duty to our fellowman (we seek to walk in His steps).

What is indicated by the contrast (but)?

Peter's directive is, "do not repay evil with evil or insult with insult" (v. 9), do not fear them nor be troubled by the threat they pose to your future (v. 14b). Instead letting fear reign in your heart, Peter says, "in your hearts set Christ the Lord apart in a distinct and sanctified sense. Set Him apart. Set Him apart as Lord. Set yourself and all that you think and believe consciously under His Lordship. Act from this context, from this foundation.

His Lordship is to be focused in your hearts. It is to be accented that He governs all, that He is Lord of all and your Lord. This is acknowledged and emphasized. It is a way of fixing your eyes on Him (cf. Heb. 3:1-6; 12:2; and Peter in the water looking at the water instead of fixing his eyes on Christ). It is a matter of heavenly mindedness, which in Colossians means setting your hearts on things above where Christ is seated (3:1) and your minds on things above not on earthly things (3:2).

In Peter's apologetic paradigm, surely this is the main point: it's all for the king. Belief in and submission to Jesus Christ the risen Lord is the ultimate presupposition and driving commitment of our Christian duty to defend the faith with relentless tenacity.