(15) But sanctify the Lord God in your hearts.--The tense of this and the two preceding imperatives shows that St. Peter meant this for advice to be acted upon at the moment of being called on to suffer. The passage, as it stands in Isaiah, runs literally, "Jehovah Sabaoth, Him shall ye sanctify, and He (shall be) your fear, and He your dread." It becomes, therefore, very striking when we find that, without a shadow of doubt, the right reading here is, But sanctify the Lord the Christ in your hearts. How is it possible, except on the supposition that the Catholic doctrine is really a statement of fact, that a Jew like St. Peter should ever have come to apply to a Man whom he had known familiarly, a Man who had served him at table and had washed his feet, the words which Isaiah had said about the "Lord of Hosts?" This passage immediately precedes that which was quoted in 1Peter 2:8, and (like that) is not caught up at random, but as coming in the great Immanuel passage. That presence of God which was the palladium of Israel in the days of Hezekiah has found fulfilment in "the Christ" now given. But what is meant by "sanctifying" Him? The phrase is not elsewhere used in the New Testament, except in the Lord's Prayer; but in the Old Testament see Leviticus 10:3; Isaiah 29:23; Ezekiel 38:23. As to "glorify" God means (in word and deed) to recognise His glorious perfections; as to "magnify" Him means to recognise His greatness; as to "justify" Him means to recognise His inherent justice; so to "sanctify" Him means to recognise, in word and deed, His full holiness, and therefore to treat Him with due awe. This not only substitutes the fear of God for the fear of man (since they mutually exclude each other), but enforces purity of life, thus catching up again "that which is good" and "for righteousness' sake." This, adds St. Peter, is to be done "in your hearts." This does not mean simply "with your hearts," or "from your hearts" (i.e., inwardly, or, with all sincerity and devotion), but it signifies the local habitation where the Christ is to be thus recognised. That is to say: St. Peter, like St. Paul (Ephesians 3:17), acknowledges an indwelling of Christ in the hearts of the faithful; and this indwelling not merely subjective, consisting of their constant recollection of him, but real and objective: there He is, as in a shrine, and they must pay due reverence to His presence. The Apostle does, in fact, in those words "in your hearts," purposely call attention to the difference between Isaiah's use of the name Immanuel and the Christian meaning of it. To Isaiah, God dwelt in the midst of a people in its corporate capacity; St. Peter knew that, through the Incarnation, each individual Christian has God in him, united with him.

And be.--The better reading omits the connecting particle, so that we should put "being" instead of "and be."

Ready always to give an answer.--This is the consequence of sanctifying Christ within by the worship of a pure life, that no moment, no questioner finds us unprepared to speak with freedom of our hope in Him. The word for "answer" here is apologia, an apology; not, of course, in the modern sense of an excuse, but a defence, the reply of an accused person, like the well-known Apologia Socratis, or the great modern Apologia pro Vita Sua, or the works from which Tertullian, Athenagoras, St. Justin, and others are called "The Apologists." It does not mean that every person is bound to be able to state intellectually the nature and grounds of the Christian creed, though such a duty may, perhaps, be fairly deduced from the text. It does not say that every Christian ought to know why he is a Christian, but that every Christians own life ought to be so free from taint, so conscious of Christ enshrined within, as to cause him no misgiving in defending the faith from the calumnies (see 1Peter 2:12) brought against it. The constant readiness, or freedom from encumbrance of sin, is the main point, "which intimates," says Leighton, "it was not always to be done to every one, but we, being ready to do, are to consider when, and to whom, and how far." Consciousness of impurity of life shuts a man's mouth from defending Christian morality.

That asketh you a reason.--Rather, that demandeth of you an account. It does not mean inquirers about Christian doctrine, but those who call Christians to account for their profession of the Gospel hopes. Though it must not be exclusively so taken, St. Peter evidently means chiefly the being called into the law court to give account. Probably he is thinking of our Lord's charge to himself and his co-apostles, in St. Luke 12:11. (Comp. Matthew 10:5; Matthew 10:16; Matthew 10:19.)

Of the hope that is in you.--More literally, with regard to the hope that is in you: i.e., with regard to the Christianity in which you share. It is, of course, quite a modern application to the text to see in this anything of the individual assurance of salvation. However fairly it may be argued that a Christian ought to know why he, personally, expects to be saved, it is not the thought of St. Peter here. Christianity is here called a hope, rather than a faith, as in Acts 28:20, Colossians 1:23, because, especially in times of persecution, so much of our creed has a future tinge.

With meekness and fear.--There ought certainly to be added a warning But before these words. The readiness of the Christian's defence of himself and the Church from all moral aspersions is not to be marred by any self-exaltation or improper confidence. Archbishop Leighton says, "Not, therefore, blustering and flying out into invectives because he hath the better on it against any man that questions him touching this hope, as some think themselves certainly authorised to use rough speech because they plead for truth. On the contrary, so much the rather study meekness, for the glory and advantage of the truth." The "fear" will be, in large measure, a dread of overstepping the bounds of truth or modesty in speaking of the Christian morals. The Acts of the Martyrs, with all their splendour, too often show how St. Peter's cautious But was needed.

Verse 15. - But sanctify the Lord God in your hearts. From Isaiah 8:13. The reading of the best and oldest manuscripts here is Κύριον δὲ τὸν Ξριστόν, "Sanctify the Lord Christ," or, "Sanctify the Christ as Lord." The absence of the article with Κύριον ισ in favor of the second translation; but the first seems more natural, more in accordance with the original passage in Isaiah, and the common expression, Κύριος ὁ Θεός, is in its favor. Whichever translation is adopted, St. Peter here substitutes the Savior's Name where the prophet wrote, "the Lord of hosts, Jehovah Sabaoth" - a change which would be nothing less than impious if the Lord Jesus Christ were not truly God. "Sanctify him," the apostle says (as the Lord himself teaches us to say, in the first words of the Lord's Prayer); that is, regard him as most holy, awful in sanctity; serve him with reverence and godly fear; so you will not "be afraid of their terror." The holy fear of God will lift you above the fear of man. "Let him be your fear, and let him be your dread" (Isaiah 8:13; see also Leviticus 10:3; Isaiah 29:23; Ezekiel 38:23). St. Peter adds the words, "in your hearts," to teach us that this reverence, this hallowing of the Name of God, must be inward and spiritual, in our inmost being. And be ready always to give an answer to every man; literally, ready always for an apology to every man. The word ἀπολογία is often used of a formal answer before a magistrate, or of a written defense of the faith; but here the addition, "to every man," shows that St. Peter is thinking of informal answers on any suitable occasion. That asketh you a reason of the here that is in you; literally, an account concerning the hope. 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; it may be, in the case of instructed Christians, profound and closely reasoned. Some answer every Christian ought to be able to give. With meekness and fear. The best manuscripts read, "but with meekness and fear." The word "but" (ἀλλά) is emphatic; argument always involves danger of weakening the spiritual life through pride or bitterness. We must sometimes "contend earnestly for the faith;" but it must be with gentleness and awe. We should fear lest we injure our own souls by arrogant and angry controversy; we should seek the spiritual good of our opponents; and we should entertain a solemn awe of the presence of God, with a trembling anxiety to think and to say only what is acceptable unto him.

3:14-22 We sanctify God before others, when our conduct invites and encourages them to glorify and honour him. What was the ground and reason of their hope? We should be able to defend our religion with meekness, in the fear of God. There is no room for any other fears where this great fear is; it disturbs not. The conscience is good, when it does its office well. That person is in a sad condition on whom sin and suffering meet: sin makes suffering extreme, comfortless, and destructive. Surely it is better to suffer for well-doing than for evil-doing, whatever our natural impatience at times may suggest. The example of Christ is an argument for patience under sufferings. In the case of our Lord's suffering, he that knew no sin, suffered instead of those who knew no righteousness. The blessed end and design of our Lord's sufferings were, to reconcile us to God, and to bring us to eternal glory. He was put to death in respect of his human nature, but was quickened and raised by the power of the Holy Spirit. If Christ could not be freed from sufferings, why should Christians think to be so? God takes exact notice of the means and advantages people in all ages have had. As to the old world, Christ sent his Spirit; gave warning by Noah. But though the patience of God waits long, it will cease at last. And the spirits of disobedient sinners, as soon as they are out of their bodies, are committed to the prison of hell, where those that despised Noah's warning now are, and from whence there is no redemption. Noah's salvation in the ark upon the water, which carried him above the floods, set forth the salvation of all true believers. That temporal salvation by the ark was a type of the eternal salvation of believers by baptism of the Holy Spirit. To prevent mistakes, the apostle declares what he means by saving baptism; not the outward ceremony of washing with water, which, in itself, does no more than put away the filth of the flesh, but that baptism, of which the baptismal water formed the sign. Not the outward ordinance, but when a man, by the regeneration of the Spirit, was enabled to repent and profess faith, and purpose a new life, uprightly, and as in the presence of God. Let us beware that we rest not upon outward forms. Let us learn to look on the ordinances of God spiritually, and to inquire after the spiritual effect and working of them on our consciences. We would willingly have all religion reduced to outward things. But many who were baptized, and constantly attended the ordinances, have remained without Christ, died in their sins, and are now past recovery. Rest not then till thou art cleansed by the Spirit of Christ and the blood of Christ. His resurrection from the dead is that whereby we are assured of purifying and peace.But sanctify the Lord God in your hearts,.... Still referring to Isaiah 8:13 not by making him holy, which need not, nor cannot be, he being essentially, infinitely, and perfectly holy; but by declaring and proclaiming his holiness, as the seraphim in Isaiah's prophecy, and the four living creatures in the Revelation did; and by glorifying of him, praising and applauding all his perfections, and among the rest, this of his holiness, and giving thanks at the remembrance of it; which he has so much displayed in the works of creation, providence, redemption, and grace; hence the Arabic version renders it, bless the Lord God in your hearts: the Lord God is sanctified by his people externally, when they regard his commands, attend his ordinances, and call upon his name, and praise him; but here an internal sanctification of him, a sanctification of him in their hearts, is intended, and what is opposed to the fear of men, and unbelief, and lies in the exercise of the grace of fear upon him; see Isaiah 8:13 and which has for its object his goodness, and is a fruit of the covenant of his grace, and is a child like and godly fear; and in the exercise of faith upon him, upon his covenant and promises, his faithfulness, and power to help, assist, and preserve; whereby glory is given to him, a witness borne to his truth, and he is sanctified: some copies, as the Alexandrian, and one of Stephens's, read, sanctify the Lord Christ; and so read the Vulgate Latin and Syriac versions; and certain it is that he is intended in Isaiah 8:13 as appears from 1 Peter 3:14 compared with Romans 9:33.

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; by the hope that is in the saints, is not designed the grace of hope itself, which is given to them, and implanted in them in regeneration; the reason, ground, and foundation of which are, the love, grace, and mercy of God, through Christ, and his person, blood, righteousness, sacrifice, and redemption; but the Gospel, the whole Christian doctrine, the doctrine of faith, and which the Syriac version here calls the "hope of faith"; and the profession of Christianity, called in Hebrews 10:23, the profession of hope; in which persons profess their hope of eternal life and happiness through Christ, as doctrine of the Gospel directs them to. Now, a "reason" of this is to be given; not that they are to account for the Gospel, upon the foot of carnal reason; for that is not of men, nor according to the carnal reason of men; nor is it to be thought that every Christian should be capable of defending the Gospel, either in whole, or in part, by arguments and reasons, in a disputatious way, or to give a reason and argument for every particular truth; but that he should be well acquainted with the ground and foundation of the Christian religion; at least, with the first principles of the oracles of God, and be conversant with the Scriptures, and be able to point out that in them, which is the reason of his holding this and the other truth, though he is not able to give a gainsayer satisfaction, or to stop his mouth: and this is to be done with meekness and fear; with meekness, before men; in an humble modest way; not with an haughty air, and in a morose and surly manner, which serves only to irritate and provoke: and with fear; either of God, and so the Ethiopic Version renders it, with the fear of the Lord; considering the subject of the argument, and the importance of it, and how much the honour of God is concerned in it; and taking care lest the answer should be delivered in a light, trifling, and negligent manner, and that no part of truth be dropped or concealed, in order to please men, and be screened from their resentments; or with all due reverence of, and respect to men, to superiors, to the civil magistrates, who may ask the reason; for they are to be treated with honour and esteem, and to be answered in an handsome and becoming manner, suitable to the dignity of their persons and office; as the sanhedrim was by Stephen; and as Felix, Festus, and Agrippa, by the Apostle Paul: and this answer, or reason, is to be given to every man; that has authority to ask, and that asks in a modest manner, and with a reverence suitable to the subject; for the phrases, "with meekness and fear", may respect him that asks the reason, as well as him that gives the answer; for that which is holy is not to be given to dogs, to impudent persons, mockers and scoffers, nor are pearls to be cast before swine, filthy and irreverent persons; see Matthew 7:6 the Alexandrian copy, and some others, and so the Vulgate Latin version, read, "but with meekness and fear"; for if it is not asked in such a way, there is no obligation to give an answer: and this is to be given "always"; whenever it is asked in such a manner, and by proper persons; when there is a necessity of it, and as opportunity offers: and saints should be always "ready to" give and therefore it becomes them daily and diligently to search the Scriptures, meditate on them, and get all the help and assistance they can, to lead them into an acquaintance with them, that they may be so; for though the apostles had extraordinary assistance promised them, and therefore were bid not to consider beforehand what they should say, when brought before kings and princes; yet this is not to be expected by ordinary persons, nor in ordinary cases. Agreeably to this is the advice of R. Eleazar (z),

"be diligent to learn the law, and know what thou shouldest answer to an Epicure,

or heretic: says R. Jochanan (a),

"in every place where the Sadducees object, their answer is at their side,

or ready; that is, in the same Scriptures on which they form their objections,

(z) Pirke Abot, c. 2. sect. 14. (a) T. Bab. Sanhedrin, fol. 38. 2.