The Reason of Hope

By Israel Crocker

April 2008

Finding an answer for many things has become as easy as using your fingertips. Today’s modern technology has afforded us with the convenience of researching subjects, which may have required vast amounts of time in the local library. The internet, of course, makes this convenient search for needed answers possible.

During the first century Christians were commanded by the Holy Spirit to provide an answer; and they were instructed to answer considering the reason of hope within them (1 Pet. 3:15). Christians today are under this same command. Yet, curiosity should rise as to what is the reason of hope being addressed in this text. This passage is sometimes misused to teach that one is to know everything about the Bible. Other commentators say that inspired men were commanded to use their spiritual gifts at times of persecution. The context, however, will provide the accurate response. Christians have reassurance that God has sufficiently equipped His children with all of the needed truth (2 Tim. 3:16- 17); and the reason of hope within us today, should motivate us to be willing to suffer for Christ as those in the first century.

WHAT SOME HAVE SAID

Some commentaries are noteworthy, but as with any uninspired writing, they should be cautiously considered. If any statement from a man’s comments is true, it is only because he has accurately stated in harmony with Scripture. Commentaries can also benefit the Bible student by considering a different angle of application. The intention here is to observe what some have said concerning our text of interest: "But sanctify the Lord God in your hearts: 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" (1 Pet. 3:15).

The Pulpit Commentary reads:

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;…1

Any true child of God will know that Peter is no longer a saint, for saints exist here on earth as those who are sanctified from the world into the Lord’s church (1 Cor. 1:2). This commentator seems to generalize the reason of hope as one who has hope in Christ, but does not include the context of why hope is to be addressed. Hope, to him, can even be "proved" by some existential experience. This brand of teaching happens all the time. Someone shares a personal feeling or religious episode from his past and labels it as hope and motivation for fidelity.

One can say that such reasoning is shallow and self-absorbed at best. Biblical hope does not originate from personal experience. Instead, the hope of the New Testament arrives from true faith in the promises of God, the promises the Christian has not yet received on earth. The apostle Paul reveals: "For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it" (Rom. 8:24-25).

The Wycliffe Bible Commentary states:

The attitude depicted is one of meekness and fear, yet of readiness. This, too, is a Spirit-given quality. Recall Christ’s admonition: "Whatsoever shall be given you in that hour, that speak ye; for it is not ye that speak, but the Holy Ghost" (Mk 13:11). Recall the unanswerable apologetics of Stephen (Acts 6:10) and Paul (Acts 24:25; 26:24- 28).2

Peter’s epistle was written during the age of the miraculous, and if any lacked wisdom, God would provide him with the needed answers (James 1:2-5). Also, Jesus did tell the apostles of the promise of inspired, impromptu answers—with no intellectual preparation. Stephen, as one of the six chosen, frustrated the Jews as they, "were not able to resist the wisdom and the Spirit by which he spake" (Acts 6:10). However, the command of 1 Peter 3:15 is to be ready. They were to be prepared to give this reason of hope. If the context was of prophetic answering, then their preparation would not be necessary. The apostles were commanded by Jesus not to be concerned with preparation: "But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost" (Mk. 13:11). This commentator failed to provide the whole verse, which often leads to misapplication.

Some commentators are more practical, and seem to have some semblance of what is expected of a Christian today. Albert Barnes asserts:

...implies, that we should be acquainted with the evidences of the truth of Christianity, and be able to state them to others. Christianity is founded on evidence; and though it cannot be supposed that every Christian will be able to understand all that is involved in what are called the evidences of Christianity, or to meet all of the objections of the enemies of the gospel (sic.); yet every man who becomes a Christian should have such intelligent views of religion, and of the evidences of the truth of the Bible, that he can show to others that the religion he has embraced has claims to their attention, or that it is not a mere matter of education, of tradition, or of feeling.3

Mr. Barnes is more credible in his opinion. He accurately says that revealed evidence from the Bible is the basis for true faith. Faith is not a leap into a blind abyss of wonder; instead, "Now faith is the substance of things hoped for, the evidence of things not seen" (Heb. 11:1). The Christian should, through the course of personal study and conviction, be able to give evidence for his/her faith in Christ.

Barnes also accurately believes that Christianity is a religion of reasoning— not based merely on feelings and tradition. True, Christianity does involve feelings, and does involve obedience to traditions; but true religion does not focus only one aspect, while abandoning the rest. James warns of partial obedience, "For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all" (James 2:10). Truth and Christianity includes reasoning from Scripture (Acts 18:4), obedience to God-given traditions (2 Thess. 2:15), and thus results in proper feelings and emotions.

WHAT ABOUT THE CONTEXT?

Sound brethren know the importance of the context of scripture. If one will correctly ascertain the true interpretation of "the reason of hope" of 1 Peter 3:15, then its context must be in view of the interpreter.

The beginning days of the church was without peril from outside influence and persecution. The Jews, who had rejected the Christ, did not seem to take the Gospel seriously; and the Roman government was neutral toward the church.

Rome’s policy was tolerance wherever religious observances did not conflict with the state’s claim. As long as the Christians created no disturbances, they were simply ignored.4

However, as the church began to grow and cause unrest among the Jews, the Roman government began to realize the powerful influence of this "strange sect." Nero was the first emperor to bring Roman persecution upon the Christians.

In and around Rome multitudes of Christians were arrested and put to death in the most cruel ways. Crucified. Or tied in skins of animals, and thrown into the arena to be worried to death by dogs, for the entertainment of the people. Or thrown to the wild beasts. Or tied to stakes to Nero’s gardens, pitch poured over their bodies, and their burning bodies used as torches to light Nero’s gardens at night, while he drove around in his chariot, naked, indulging himself in his midnight revels, gloating over the dying agonies of his victims.5

It was during this period of persecution that the first epistle of Peter was written. "We may, therefore, with reasonable probability, fix the date on the eve of the Neronian persecution—A.D. 65."6

The theme of this inspired letter, therefore, is Christian suffering. Suffer is utilized six times: 2:20, 3:14, 3:17, 4:15, 4:16, and 4:19. Suffering is used once (2:19); and suffered appears in five instances: 2:21, 2:23, 3:18, 4:1, and 5:10. Chapter two strongly underscores the supreme example of Jesus’ suffering for the sake of righteousness. His suffering was without retaliation. Christians are commanded to do likewise;

For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: Who did no sin, neither was guile found in his mouth: Who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: (2:21-23).

With persecution and suffering reflected on, the "reason of hope" will become more apparent to the reader.

The verses surrounding the phrase must be contemplated.

And who is he that will harm you, if ye be followers of that which is good? But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled; But sanctify the Lord God in your hearts: 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: Having a good conscience; that, whereas they speak evil of you, as of evildoers, they may be ashamed that falsely accuse your good conversation in Christ. For it is better, if the will of God be so, that ye suffer for well doing, than for evil doing. (3:13-17)

The proper interpretation of this text involves a command to "be ready" to give an answer to every man that asks of the "reason of hope" within those undergoing persecution. What would be the reason of hope that would lead one to be willing to suffer— even if suffering brought about death? What reason should one today be willing to suffer for righteousness’ sake? The reason of hope today, just as the first century, is the knowledge and comfort that comes from believing in God’s promise to save those who do His will. Doing God’s will only produces a good conscience; and the power and spiritual strength that proceeds from a clean conscience is, especially in the face of unjust persecution, an inner peace that passes all understanding (Phil. 4:7). Jesus comforted with these words:

Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you. (Matt. 5:10-12)

One’s willingness to suffer for the belief of the Gospel also opens the minds of those who, under regular circumstances, may never be willing to hear the truth. No sane person would ever think of giving his life for a lie, if he knew that it was a lie; but since the Christian knows that salvation through Jesus Christ is true, he should be ready to die for this truth. What a testimony to the lost is the suffering saint! One Roman soldier saw our innocent Lord on the cross, "Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man" (Luke 23:47).God is worthy of our death. He is the true reason for living; logically then, His righteous principles are reason to die.

Confidence beyond measure exists in the Christian who knows that salvation awaits the persecuted; and one’s willingness to suffer demonstrates his deep faith in King Jesus. This is produced by hope. Hope is what lies behind the willingness to suffer here on earth. As previously described, hope cannot exist if one is presently experiencing the rewards of heaven (Rom 8:24). He can only hope for the promises that God has revealed through the Scriptures. Only our Creator can produce this type of hope; a hope that causes one to overcome evil—not by retaliation—but by remaining meek and possessing Godly fear. Paul wrote, "Therefore if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good" (Rom. 12:20-21).

A Christian is to be prepared today, just as in Peter’s time, to show why God is worthy of his suffering. He is to be equipped with enough Bible knowledge to show that Jesus is the only Savior, and His kingdom is the only place for salvation (John 14:6, Eph. 1:3, 1:22). Meekness and fear is to be the nature of his response, showing that hope is the reason of the Christian’s indisputable confidence in his Almighty God.

End Notes:

1. B. C. Caffin, Epistles of Peter, John, Jude, and Revelation, in The Pulpit Commentary. Editors: Spence and Exell (Grand Rapids, MI: Eerdmans Publishing Company, 1978), 22:132.
2. Stephen W. Paine, The Wycliffe Bible Commentary, editors: Pfeiffer and Harrison (Nashville, TN: The Southwestern Company, 1962), 1449.
3. Albert Barnes, Hebrews to Jude, in Barnes’ Notes, ed. Robert Frew (Grand Rapids, MI: Baker Books, 1996), 13:172.
4. Merrill C. Tenney, New Testament Survey (Grand Rapids, MI: Eerdman’s Publishing Company, 1985), 344-45.
5. Henry Halley, Halley’s Bible Handbook (Grand Rapids, MI: Zondervan Publishing House, 1965), 635.
6. Guy N. Woods, A Commentary on the New Testament Epistles, in The Gospel Advocate Commentaries (Nashville, TN: Gospel Advocate Company, 1991), 7:17.

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