Apologetics: Part 1 - Defending and explaining the faith

Three-part series on Apologetics 

Part 1 

We will cover three topics:  1) what is apologetics, 2) why is it important, and 3) who needs to be doing it.  

Please turn in your Bibles to I Peter 3:15.  

1. What is apologetics? 

It comes from a Greek word:  apologia.  “Apo” meaning “away from, off” and “logia” meaning “speech, words”.   Combined, it means “to give a defense.”  Since Jesus Christ calls Himself the logos—the word—in John 1:1, and 1:14 (and the word became flesh and dwelt among us), in a sense, apologetics is a defense of Jesus Christ.  How important should that be for us?  

In antiquity, the “apologia” was the defense made in the courtroom.  After an accusation, the defendant was allowed to refute the charges with a reply (apologia).  A famous example of this is in The Apology by Plato, recounting the trial of Socrates.   

Apologetics has a threefold aim: first, it gives an answer to critics of the Christian faith; second, it tears down the idols and false beliefs of our culture; and, third, it builds up the church in the truth of the faith.  Depending on the context, an apologist may have one or more of these aims in mind.  However, the apologist aims at all three to varying extents.   

Apologia in the NT

ἀπολογία (noun) occurs 8x and ἀπολογέομαι (verb) occurs 10x.

Verb shows up first in the words of Jesus:  

- Luk 12:11-12 (in a teaching about the leaven of the Pharisees, which is like the judges and courts of the day) – “When they bring you before the synagogues and the rulers and the authorities, do not worry about how or what you are to speak in your defense (apolo-GAICE-saice-theh) or what you are to say; for the Holy Spirit will teach you in that very hour what you ought to say.”

- Luk 21:14 (in a teaching about the end times) – “So make up your minds not to prepare beforehand to defend G626 yourselves; for I will give you utterance and wisdom which none of your opponents will be able to resist or refute.

- Acts 19:33-34 (during the riot at Ephesus) – Some of the crowd concluded it was Alexander, since the Jews had put him forward; and having motioned with his hand, Alexander was intending to make a defense G626 to the assembly. But when they recognized that he was a Jew, a single outcry arose from them all as they shouted for about two hours, “Great is Artemis of the Ephesians!” 

- Acts 24:10 (after Paul was accused by the Jews through Tertullus in front of Felix, the outgoing governor, A.D. 52-59, Governor of Judea, Samaria, Galilee, Perea, same rank as Pontius Pilate who was the governor from A.D. 26-36) – When the governor [Felix] had nodded for him to speak, Paul responded: “Knowing that for many years you have been a judge to this nation, I cheerfully make my defense (G626) … 

- Acts 25:8 (Paul was now before Festus, the incoming governor, A.D. 59-61, same rank as Pilate and Felix) – while Paul said in his own defense, “I have committed no offense either against the Law of the Jews or against the temple or against Caesar.”

- Acts 26:1 (Paul was now before Agrippa (Herod Agrippa II, who ruled from A.D. 53-93, a puppet king, the Tetrarch over Batanea (from the Bashan, in modern day the area northeast of the Jordan), Trachonitis (part of modern day Syria, south of Damascus), Gaulonitis (part of the modern day Golan Heights area, the upper Jordan Valley, Mount Hermon), and portions of Galilee) – Agrippa said to Paul, “You are permitted to speak for yourself.” Then Paul stretched out his hand and proceeded to make his defense (G626) 

- Acts 26:2 – “In regard to all the things of which I am accused by the Jews, I consider myself fortunate, King Agrippa, that I am about to make G626 my defense G626 before you today;

- Acts 26:2 – While Paul was saying G626 this in his defense, G626 Festus *said in a loud voice, “Paul, you are out of your mind! [fn]Your great learning is [fn]driving you mad.”

- Rom 2:15 – in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending G626 them,

- 2Co 12:19 – All this time [fn]you have been thinking that we are defending G626 ourselves to you. Actually, it is in the sight of God that we have been speaking in Christ; and all for your upbuilding, beloved.

Noun shows up first when Paul made a defense to the Jews while being arrested by the Romans:  

- Act 22:1 – “Brethren and fathers, hear my defense G627 which I now offer to you.” 

- Act 25:16 – “I answered them that it is not the custom of the Romans to hand over any man before the accused meets his accusers face to face and has an opportunity to make his defense G627 against the charges.

- 1Co 9:3 – My defense G627 to those who examine me is this:

- 2Co 7:11 – For behold what earnestness this very thing, this godly sorrow, has produced in you: what vindication G627 of yourselves, what indignation, what fear, what longing, what zeal, what avenging of wrong! In everything you demonstrated yourselves to be innocent in the matter.

- Phl 1:7 – For it is only right for me to feel this way about you all, because I have you in my heart, since both in my imprisonment and in the defense G627 and confirmation of the gospel, you all are partakers of grace with me.

- Phl 1:16 – the latter do it out of love, knowing that I am appointed for the defense G627 of the gospel; 

- 2Ti 4:16 – At my first defense G627 no one supported me, but all deserted me; may it not be counted against them. 

- 1Pe 3:15 [our verse] 

You might wonder why Luke was the only gospel writer to use the word in quoting Jesus twice in Luke 12 and 21?  And Acts has eight references.  Considering that Luke/Acts was written by the same author—Dr. Luke—and considering that it appears to have been written for the appeals court in Rome to assist in Paul’s defense—apologia—before the Emperor Nero, it makes sense that nearly half of the NT references for the word are in that one combined book.  

Other than Luke/Acts, there is only one lone reference to the word outside the writings of Paul (Romans, I and II Corinthians, Philippians, II Timothy).  In summary, all but one verse in the NT was either written on Paul’s behalf, or about Paul, or by Paul himself.  

Apology v. apologetics

Doesn’t the English word “apology” sound like “apologetics” and doesn’t it come from the same root word in Greek.  Yes and yes.  

In modern parlance, “apology” can mean to make a defense for your own misdeeds by saying that you are sorry for what you did.  The Compact Oxford English Dictionary (2005 edition) defines apology as “an expression of regret for a wrongdoing” (at p. 39).  But this sense was added to the word around the year 1592-1594, the time of Shakespeare —and maybe by Shakespeare himself—as shown in this quote from Shakespeare’s play, Richard III (which you may recognize from these opening lines from Scene 1:  “Now is the winter of our discontent made glorious summer by this son of York”):  

Here is the quote from Scene 7 which is first known published instance of apology meaning “I’m sorry”:  

MAYOR 

See where his Grace stands, ’tween two clergymen.

BUCKINGHAM 

Two props of virtue for a Christian prince,

To stay him from the fall of vanity;

And, see, a book of prayer in his hand,

True ornaments to know a holy man.—

Famous Plantagenet, most gracious prince,

Lend favorable ear to our requests,

And pardon us the interruption

Of thy devotion and right Christian zeal.

RICHARD 

My lord, there needs no such apology.

I do beseech your Grace to pardon me… 

More broadly, apologetics is the study and practice of giving answers for the reasonableness and truth of the Christian faith .  It is the giving of “reasoned arguments defending a theory or doctrine.”   In I Peter 3:15, Christians are commanded to give an apologia to anyone who asks the reason for our hope. 

“but sanctify Christ as Lord in your hearts, always being ready to make a defense (apologia) to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence.” 

Who wants to be sanctified?  

This verse says that we can sanctify Christ in our hearts (kardia).  This relates to my last talk from Acts 4:32 where the followers of Christ were of one heart (kardia) and one soul.  So this is another way we can be of one heart.  

2. Why is apologetics important?

We are commanded to do it.  Peter commands it in I Peter in our passage that we’ll get to shortly.  Paul exemplified it numerous times (Jews, Romans on at least three occasions).  Jesus predicted that His followers would be required to give a defense from time to time.  When that happens, He told us not to worry about what we would say, but that the Holy Spirit and He Himself would teach us in that very hour what we need to speak.  

Do we believe that?  That’s hard for me to accept sometimes.  I like to prepare things.  

Why would Jesus tell us not to prepare the defense, but Peter tells us to be ready to give the defense at all times?  I think those can be reconciled.  In Luke 12:11, Jesus said that he should not be scared about it to the point that lose sleep over it.  The word he used was (μεριμνήσητε, from merim-NAH-oh) meaning not to “worry or be anxious” about it.  The same word He used in the Sermon on the Mount to tell us now not worry about our food or clothes or our very life in Matthew 6.  It’s the same word He used to tell Martha not to worry about the meal preparations, but to focus on the good part—Him.  

In Luke 21, He uses a different word – προμελετᾶν – which means to “meditate beforehand”.  It only shows up once in the NT, so we have to focus on the context, not inductive research.  Jesus is telling us not to memorize a speech beforehand, or practice a script until we know it by heart.  He said that would get in the way.  Instead, He will tell us what we need to say in that very moment.  Have you ever felt that sense when you are talking to someone, that God is prompting you to say certain things?  Even you don’t see that on a daily basis, Jesus is promising here that when the rubber meets the road and we are standing before a judge or court or ruler, we should NOT rely on a practiced speech.  We should rely on Him.  We should step out of the way and let Him do the talking.  

So on the one hand, we are told to NOT memorize a speech.  But on the other hand, Peter tells us to be ready for the opportunity whenever it arises.  That’s enough reason for me to study apologetics.  

To set the table for this study of apologetics, let’s unpack I Peter 3:15 by doing some word studies and comparisons.  

[READ VERSE]  

but sanctify Christ as Lord in your hearts, always being ready to make a defense to everyone who asks you to give an account for the hope that is in you, yet with gentleness and reverence;

Sanctify (hagi-AH-dzo ) – to render or acknowledge to be venerable, or hallow (in the ESV:  “honor”).  Thayer’s:  Since the stamp of sacredness passes over from the holiness of God to whatever has any connection with God, ἁγιάζειν denotes to separate from things profane and dedicate to God, to consecrate and so render inviolable.  

- Same word used in Matthew 6:9 (first time the word is used in NT):  “Pray then in this way, ‘Our Father, who art in heaven, hallowed (hagiadzo) be Thy name’” 

- John 17:17 – “Sanctify (hagiadzo) them in the truth, Thy word is truth.”  

- John 17:19 – “And for their sake I consecrate (hagiadzo) myself, that they also may be sacnctified (hagiadzo) in truth.” 

Christ – (Χριστὸν) – this one’s easy:  it means Jesus 

As Lord (KOOR-ee-ahn) – he to whom a person or thing belongs, about which he has power of deciding; master, lord; the possessor and disposer of a thing; the owner; one who has control of the person.  

He’s the king.  He’s in charge.  We need to act like it.  

[in] Your hearts (καρδίαις ὑμῶν) – “heart” means the seat of emotions, the center of your being, it’s where you exercise faith (Rom 10:9 – if you confess with your mouth that Jesus is Lord (Xurion) and believe in your heart (kardia) that God raised Him from the dead, you will be saved) 

“Your” is a genitive Greek case, which means it is the possessive case.  YOUR heart, YOUR Bible, YOUR house, YOUR name, etc.  

• The other cases are:  nominative (word is the subject “you are sitting”); accusative (word is the object “I can see you sitting”); vocative (direct address “You, sit!”)  

Always (ha-EYE) – Thayer’s:  perpetually, incessantly, invariably, at any and every time when according to the circumstances something is or ought to be done.  Strong’s:  continued duration.  

- Acts 7:51:  “You men who are stiff-necked and uncircumcised in heart and ears are always (ἀεὶ) resisting the Holy Spirit; you are doing just as your fathers did.”  

- II Cor. 4:11:  “For we who live are constantly (ἀεὶ) being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh.”  

- II Pet. 1:12:  “Therefore, I will always (ἀεὶ) be ready to remind you of these things, even though you already know them, and have been established in the truth which is present with you.”  

Being ready (heh-TOY-moss) – From an old noun heteos (fitness) – of persons, it means to be ready, prepared to do something

- Matt 22:4 “‘Again he sent out other slaves saying, ‘Tell those who have been invited, “Behold, I have prepared my dinner; my oxen and my fattened livestock are all butchered and everything is ready (heh-TOY-moss); come to the wedding feast.’”

- Matt 24:44 (exact same word)  “‘For this reason you also must be ready; (heh-TOY-moss) for the Son of Man is coming at an hour when you do not think He will.’”

- Mark 14:15 “‘And he himself will show you a large upper room furnished and ready; (heh-TOY-moss) prepare for us there.’”

- Luke 22:33 – Peter said “But he said to Him, ‘Lord, with You I am ready (heh-TOY-moss) to go both to prison and to death!’”

- John 7:6 – :So Jesus *said to them, “My time is not yet here, but your time is always opportune. (heh-TOY-moss) ”

- Titus 3:1 – “Remind them to be subject to rulers, to authorities, to be obedient, to be ready (heh-TOY-moss) for every good deed”

- I Peter 1:5 – “who are protected by the power of God through faith for a salvation ready (heh-TOY-moss) to be revealed in the last time.”  

[to make a defense to] Everyone (pahn-TEE) – it means everybody 

- Luk 11:4 – “‘And forgive us our sins, For we ourselves also forgive everyone (pahn-TEE) who is indebted to us. And lead us not into temptation.’”

We’ve already covered “defense” apologia, so moving on to the next phrase 

[who] Asks (ai-TEH-oh) – Strong’s:  ask, beg, call for, crave, desire, require.  Thayer’s:  “With the idea of demanding prominent:  [according to] Prof. Ezra Abbot in the North American Review for Jan. 1872, p. 182f. […] it is not “the constant word for the seeking of the inferior from the superior,” and so differing from ἐρωτάω, which has been assumed to imply ‘a certain equality or familiarity between the parties’; that the distinction between the words does not turn upon the relative dignity of the person asking or the person asked; but that αἰτέω signifies to ask for something to be given not done, giving prominence to the thing asked for rather than the person, and hence is rarely used in exhortation.”  

Basically it’s someone asking for information really, really strongly.  

- Luke 1:63 “And he asked (αἰτέω) for a tablet and wrote as follows, “His name is John.” And they were all astonished.

- 1 Corinthians 1:22 “For indeed Jews ask (αἰτέω)for signs and Greeks search for wisdom;

- Luke 12:48 “but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask (αἰτέω) all the more.

[you to give an] Account (Reason) (LAW-gos) – Biblical usage:  of speech a word, uttered by a living voice, embodies a conception or idea, what someone has said; of discourse, the act of speaking, speech; a doctrine or teaching; a matter under discussion, a narrative; the thing spoken of or talked about, the event; with respect to the mind alone, reason, the mental faculty of thinking, meditating, reasoning, calculating, account, i.e. regard, consideration, account, i.e. reckoning, score; account, i.e. an answer in reference to a judgment.  

In this case, it is used in the sense of an account or an answer to a judgment.  In modern legal terminology, it’s roughly equivalent to an answer in a civil case or an explanation you might give to your parent who is quizzing you about why you chose to do a certain thing.  

- Rom 14:12 “So then every one of us shall give account (λόγον) of himself to God.

- Heb 13:17 “Obey your leaders and submit to them, for they keep watch over your souls as those who will give an account. (λόγον) Let them do this with joy and not with grief, for this would be unprofitable for you.

- I Pet. 4:5 “but they will give account (λόγον) to Him who is ready to judge the living and the dead.”

- Luke 16:2 – the unrighteous steward “‘And he called him and said to him, ‘What is this I hear about you? Give an accounting (λόγον) of your management, for you can no longer be manager.’” 

- Acts 19:40 “‘For indeed we are in danger of being accused of a riot in connection with today’s events, since there is no real cause for it, and in this connection we will be unable to account (λόγον) for this disorderly gathering.’”

- Matt. 12:36 “‘But I tell you that every careless word that people speak, they shall give an accounting (λόγον) for it in the day of judgment.”

[of the] Hope (ἐλπίδος) – Strong’s:  to anticipate, usually with pleasure); expectation (abstractly or concretely) or confidence.  Thayer’s:  that in which one confides or to which he flees for refuge; expectation, hope; in the classics an expectation whether of good or of ill, but rarely used in a bad sense, much more frequent in the classics, and always in the N. T., in a good sense: expectation of good, hope; and in the Christian sense, joyful and confident expectation of eternal salvation.  

- Acts 23:6:  “But perceiving that one group were Sadducees and the other Pharisees, Paul began crying out in the Council, “Brethren, I am a Pharisee, a son of Pharisees; I am on trial for the hope (ἐλπίδος) and resurrection of the dead!”

- Romans 8:24-25:  “For in hope (ἐλπίδος) we have been saved, but hope (ἐλπίδος) that is seen is not hope (ἐλπίδος); for who hopes (ἐλπίδος) for what he already sees? But if we hope (ἐλπίδος) for what we do not see, with perseverance we wait eagerly for it.”

- Heb. 10:23:  “Let us hold fast the confession of our hope (ἐλπίδος) without wavering, for He who promised is faithful 

[that is] In [you] (ἐν) – of that in which any person or thing is inherently fixed, implanted, or with which it is intimately connected; of a person to whom another is wholly joined and to whose power and. influence he is subject, so that the former may be likened to the place in which the latter lives and moves. So used in the writings of Paul and of John particularly of intimate relationship with God or with Christ, and for the most part involving contextually the idea of power and blessing resulting from that union; ingrafted as it were in Christ, in fellowship and union with Christ, with the Lord.  

Not just like we are sitting IN this church sanctuary, or the jug of milk is sitting IN your fridge.  It’s more like organ donation, a new organ is implanted inside you.  It’s like adding a wall inside your home to create a new room, the wall becomes part of the house, not merely IN the house.  

[yet with] Gentleness (πραΰτητος, from the root word:  πραΰτης) – mildness of disposition, gentleness of spirit, meekness, humility; 

- I Cor. 4:21:  “What do you desire? Shall I come to you with a rod, or with love and a spirit of gentleness (πραΰτης)?” 

- Gal. 5:22-23:  “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness (πραΰτης), self-control; against such things there is no law.”  

- Gal. 6:1:  “Brethren, even if anyone is caught in any trespass, you who are spiritual, restore such a one in a spirit of gentleness (πραΰτης); each one looking to yourself, so that you too will not be tempted.

[and] Reverence (φόβου) – used 47 in the NT (fear, terror, or reverence).  Thayer’s:  reverence, respect for authority, rank, dignity.  This exact form of the word is used 9x in the NT:  

- Mat 14:26 – “When the disciples saw Him walking on the sea, they were terrified [different word:  ἐταράχθησαν (eh-tar-AH-kthay-san)], and said, “It is a ghost!” And they cried out [fn]in fear. G5401”

- Mat 28:4 - The guards shook for fear G5401 of him and became like dead men. 

- Mat 28:8 - And they left the tomb quickly with fear G5401 and great joy and ran to report it to His disciples.

- Luk 5:26 – [paralytic who was healed by being let down through the roof] “They were all struck with astonishment and began glorifying God; and they were filled with fear, G5401 saying, “We have seen remarkable things today.”

- Luk 21:26 - men fainting from fear G5401 and the expectation of the things which are coming upon the [fn]world; for the powers of [fn]the heavens will be shaken.

- 2Co 7:15 – [regarding Titus] “His affection abounds all the more toward you, as he remembers the obedience of you all, how you received him with fear G5401 and trembling.

- Eph 6:5 - Slaves, be obedient to those who are your [fn]masters according to the flesh, with fear G5401 and trembling, in the sincerity of your heart, as to Christ;

- Phl 2:12 - So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out your salvation with fear G5401 and trembling;

- 1Pe 3:15 [our verse]

What is Biblical fear? 

In Greek, there are several words for fear.  

• Tremo – to tremble with fear, an involuntary shaking that springs from deep emotion – the woman who was healed of the issue of blood came “trembling” and fell down before Jesus; also used in the negative sense that false teachers did not “tremble” when reviling angelic majesties 

• Deiliao – to be timid, or cowardly, living in dread, paralyzing fear – this word only appears once in the NT in John 14:27 “Peace I leave with you; My peace I give you. I do not give to you as the world gives. Do not let your hearts be troubled (tarasso); do not be afraid (deiliao).

• Tarasso – to be disturbed, troubled, stirred up, to be perplexed – Mark 6:49-50 – But when they saw him walking on the sea, they thought it was a ghost, and cried out, for they all saw Him and were terrified (tarasso), but immediately He spoke to them and said, ‘Take heart; it is I. Do not be afraid (phobeo).”  

• Phobos – to put to flight, terrify, frighten, fear – spans a spectrum from holy awe to paralyzing dread.  Context determines whether the emphasis is reverence that honors God or anxiety that cripples faith.  The Bible never treats genuine reverential fear as negative; rather, it is the beginning of wisdom.  By contrast, anxious fear springs from unbelief and is overcome by the gospel.  

o “Conduct yourselves in reverent fear during your stay as foreigners” (1 Peter 1:17). Such godly fear expresses humility, gratitude for redemption, and readiness to obey.  In Philippians 2:12 believers are to “work out [their] salvation with fear and trembling,” indicating earnest seriousness, not insecurity about justification. This reverence fuels worship (Acts 2:43), prayer, and ethical living (2 Corinthians 7:1).

o Whenever heaven breaks into human experience, fear initially overtakes observers. Zechariah (Luke 1:12), shepherds (Luke 2:9), the disciples during the stilling of the storm (Mark 4:41), and the women at the empty tomb (Matthew 28:8) are all seized with φόβος, yet each scene quickly shifts toward faith, witness, and worship. Fear acknowledges the gulf between Creator and creature, paving the way for revelation.

o Luke records that “a sense of awe came over everyone” (Acts 2:43) and again that “fear came upon the whole church” after Ananias and Sapphira’s death (Acts 5:11). This atmosphere of holy seriousness protected purity and accelerated witness: “So the church throughout Judea, Galilee, and Samaria enjoyed peace … being built up and walking in the fear of the Lord” (Acts 9:31). Reverent fear and Spirit-comfort existed side by side.

An alternate rendering of this verse might be:

But set apart and honor Jesus Christ as the King of Kings in your innermost being—your heart—by perpetually staying ready to respond to anyone—whether a judge, or a ruler, or the guy on the street—who asks or demands an explanation for why you have such a strong hope of eternal salvation, and make sure your words are full of gentleness, humility, and respect for your listeners.  

3. Who should be doing the apologetics?  

All of us.  

Peter never says that only the pastor should be ready to give an answer when he’s asked.  Peter didn’t say that only someone who has been a Christian all their life should be ready to give an answer.  Peter chose not to say that only missionaries will have to put this verse into practice.  

He is telling all of us to be ready.  

Each one of us should be mentally prepared to let Jesus and the Holy Spirit speak through us and give an answer to our accusers if or when that ever happens.  Whether it happens or not is not the point.  

We might live our lives in peace and never get dragged before a magistrate or judge or king or emperor and have to give an answer.  But we should not be surprised if it happens.  And we all need to be ready to turn over our speaking skills to God and let Him speak through us and be our strong defense.