Terror, Hope and Apologetics
TERROR, more than a word, it is a reality. A reality that has disrupted lives and defined a generation. According to the Council On Foreign Relations, terrorism “takes the form of bombings, shootings, hijackings, or assassinations, terrorism is neither random, spontaneous, nor blind; it is a deliberate use of violence against civilians for political or religious ends.”1 According to the American Heritage Dictionary, terrorism is defined as, “the unlawful use or threatened use of force or violence by a person or an organized group against people or property with the intention of intimidating or coercing societies or governments, often for ideological or political reasons.”2 Terrorism is “the deliberate creation and exploitation of fear through violence or the threat of violence in the pursuit of political change. It becomes ‘religious terrorism’ when a religious ideal inspires or emboldens such actions.” 3 While terror and terrorism may seem new to many, for the Christian it should not. Since its inception, Christianity has been the recipient of various forms of terror: false imprisonment (Acts 5:17-18; 8:3); stoning (Acts 7:57-58); persecution (Acts 8:1) and murder (Acts 9:1; 12:1-3a). Furthermore, Christians are warned that suffering and terror are realities of righteous living: “But and if ye suffer for righteousness' sake, happy are ye: and be not afraid of their terror, neither be troubled;” (1 Peter 3:14). Note that Christians are happy in the midst of suffering and commanded not to be fearful of or troubled by terror. This raises several questions. First, what does it mean that the Christian is happy or blessed? Second, how can the Christian react ‘without fear to’ or ‘be troubled by’ terror? Third, how should the Christian respond to terror?
First, the term ‘happy’ (makarioi) requires defining. “To be ‘happy’ in this sense, does not mean to ‘feel delighted’ but to be ‘highly privileged’, the objects of special divine favor.”4 The term ‘happy’ should be regarded as ‘the state of being blessed’. As well, Peter’s assertion needs to considered in light of Christ’s teaching regarding righteous living, suffering and blessing (Matthew 5:10).
From the beginning of His ministry, Christ instructed the disciples in the virtues of righteous living. Righteous living is living by faith (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38). Living by faith is stepping out of the natural and into the supernatural; acting on God’s promises (2 Corinthians 5:7). One of those promises however, is that Christians will face persecution. No sooner does one enter the family of God, he becomes the target of the enemy (2 Timothy 3:12). Consider Philippians 1:29, “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;” Interestingly, the word ‘given’ (carizomai) in this verse means to give out of grace. Salvation is given by the grace of God (Ephesians 2:8-9). As well, suffering is given by the grace of God. It is God’s gracious means of maturing and assuring believers (2 Corinthians 1:5; 1 Peter 4:12-14, 16). Still more, the Christian is ‘highly privileged’ because suffering and terror are guarantees of future heavenly reward (2 Timothy 2:12a).
Second, the Christian’s reaction to the fear and trouble from terror is straightforward: ‘sanctify the Lord God in your heart’ (1 Peter 3:15a). Rather than focusing on the negative, the positive needs to accentuated. That positive is the Lord. By sanctifying Him, the Christian is treating Christ as He really is. The word ‘sanctify’ (hagiasate) means ‘to consecrate, hallow, set apart’. Leighton says, “He is holy, most holy, the Fountain of holiness. It is He, He alone, who powerfully sanctifies us, and then, and not till then, we sanctify Him. […] We sanctify Him by acknowledging His greatness, and power, and goodness, and we do this by a holy fear of Him, and faith in Him.”5 Sanctifying God is worshipping God – placing Him in the place of worthiness. Sanctifying God is glorifying God – giving the true opinion of Who He is and what He has done. This sanctifying work of believers towards God, encompassing both words and deeds, ought to begin in the heart. “The heart is the central part of man’s existence, ‘for it is the wellspring of life’ (Proverbs 4:23).”6 Acts of worship and glorification that are merely external and do not come from the heart are dead… and thus mocks God. Beware, God will not be mocked and what a man sows, he will reap (Galatians 6:7)! When a Christian turns his attention away from self and situations and focuses on worshiping and glorifying God, fear and trouble are dispelled (Psalm 56:3). The child of God need not fear nor fret; nothing can separate him from God’s love (Romans 8:35-39). Faith has anchored the soul in the love of God and God’s love for His children is immovable (Psalm 46:2-3, 5).
Third, the Christian’s response to terror is to ‘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 Peter 3:15b). Peter’s exhortation to ‘be ready always’ (etoimoi de aei;) suggests the ongoing need of being prepared. Being prepared to give an answer requires knowledge. “As for knowledge, it is not required of every Christian to be able to prosecute subtleties… especially in obscure points; but all are bound to know so much as to be able to aver [affirm] that hope that is in them.”7 It is not enough to be willing to speak but to having an ability to speak. Every Christian is expected to defend his faith and thus the need to study the evidences of the truth. In fact, the admonition ‘to give an answer’ (pros apologian) has in view the idea of making “an apology, explanation, or [a] speech in defense”8 of a position or system. More specifically, apologetics is that branch of theology, which is concerned with defining and defending the truth of Christian doctrine. “The task or science of Christian apologetics is primarily concerned with providing an intellectual defense of the true claims of the faith. The term apologetics comes from the Greek word apologia, which literally means ‘a reasoned statement or a verbal defense’. To give an apology, then… is to defend and argue for a particular point of view.”9
The issue for which an apologetic is required is the Christian’s hope (elpidos). “Hope is a patient, disciplined, confidant waiting for and expectation of the Lord as our Savior.”10 The Christian’s hope is rooted in faith (Hebrews 11:1). It is faith that that lays hold on the riches of the inheritance in Christ and it is hope that looks out for and expects those riches. Faith produces a hope that has substance and reality. It is not a ‘wishing for’ hope but a ‘waiting for’ hope. Titus 2:13 says, “Looking for that blessed hope”. The word ‘looking’ (prosdecomenoi) literally means waiting for the realization of something. Believers are waiting for the realization of the Second Coming of Christ. Indeed, the hope of the believer’s calling is the blessedness of one-day standing in the presence of the Godhead (Ephesians 1:18; Colossians 1:5) which will be a reality through the Rapture of the Church. In fact, ‘the hope of the Second Coming’ is a vital component of the core doctrines that define the Fundamentals of the Faith; those being: (1) the Inspiration and Inerrancy of Scripture, (2) the Virgin Birth and Deity of Christ, (3) the Substitutionary Death of Christ, (4) the Bodily Resurrection of Christ, and (5) the Imminent Return of Christ (i.e. ‘the hope’). It can be seen that “the hope of the Second Coming of our Lord has an important bearing upon Christian life and doctrine.”11
All apologetics (whether of ‘the faith’ generally or ‘the hope’ specifically) should be engaged in with meekness and fear. ‘Meekness’ (prauthtos) speaks of humility, mildness and gentleness; whereas ‘fear’ (fovbou) speaks of a reverence and dependence on Divine guidance. Any Christian apologetic should be “without arrogance or self-assertion, with due respect and deference towards men, and with proper awe and reverence before God.”12 A Christian should not descend into using censorious or rough speech is his apologetic. This is not to say that the apologetic should be without passion. However, as an ambassador of Christ the truth must be pled for with a dignity and grace (Colossians 4:6) which bring honor and glory to the God of truth. Furthermore the joining of these two terms ‘meekness’ and ‘fear’ shows the relationship between humbling one’s self in order to reverence and depend on God. Remember the words of Proverbs 3:5-6 – “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him and He shall direct thy paths.”
Terror, more than a word, it is a reality. A reality that fortifies hope and fosters apologetics. As stated, suffering and terror are realities of righteous living. However, those realities bring the Christian into ‘the state of being blessed’. They are part of the gracious means of maturing and assuring believers and guaranteeing heavenly reward. Furthermore, by focussing on worshipping and glorifying God, fear and trouble are dispelled. Finally, while all people experiencing suffering, the Christian has the ability to handle it differently because of the hope that dwells within him. By forming an apologetic (based in part on that hope), those without hope can see the hope of the Gospel.
Endnotes:
- GGCJr., copyrighted 2006
First, the term ‘happy’ (makarioi) requires defining. “To be ‘happy’ in this sense, does not mean to ‘feel delighted’ but to be ‘highly privileged’, the objects of special divine favor.”4 The term ‘happy’ should be regarded as ‘the state of being blessed’. As well, Peter’s assertion needs to considered in light of Christ’s teaching regarding righteous living, suffering and blessing (Matthew 5:10).
From the beginning of His ministry, Christ instructed the disciples in the virtues of righteous living. Righteous living is living by faith (Habakkuk 2:4; Romans 1:17; Galatians 3:11; Hebrews 10:38). Living by faith is stepping out of the natural and into the supernatural; acting on God’s promises (2 Corinthians 5:7). One of those promises however, is that Christians will face persecution. No sooner does one enter the family of God, he becomes the target of the enemy (2 Timothy 3:12). Consider Philippians 1:29, “For unto you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake;” Interestingly, the word ‘given’ (carizomai) in this verse means to give out of grace. Salvation is given by the grace of God (Ephesians 2:8-9). As well, suffering is given by the grace of God. It is God’s gracious means of maturing and assuring believers (2 Corinthians 1:5; 1 Peter 4:12-14, 16). Still more, the Christian is ‘highly privileged’ because suffering and terror are guarantees of future heavenly reward (2 Timothy 2:12a).
Second, the Christian’s reaction to the fear and trouble from terror is straightforward: ‘sanctify the Lord God in your heart’ (1 Peter 3:15a). Rather than focusing on the negative, the positive needs to accentuated. That positive is the Lord. By sanctifying Him, the Christian is treating Christ as He really is. The word ‘sanctify’ (hagiasate) means ‘to consecrate, hallow, set apart’. Leighton says, “He is holy, most holy, the Fountain of holiness. It is He, He alone, who powerfully sanctifies us, and then, and not till then, we sanctify Him. […] We sanctify Him by acknowledging His greatness, and power, and goodness, and we do this by a holy fear of Him, and faith in Him.”5 Sanctifying God is worshipping God – placing Him in the place of worthiness. Sanctifying God is glorifying God – giving the true opinion of Who He is and what He has done. This sanctifying work of believers towards God, encompassing both words and deeds, ought to begin in the heart. “The heart is the central part of man’s existence, ‘for it is the wellspring of life’ (Proverbs 4:23).”6 Acts of worship and glorification that are merely external and do not come from the heart are dead… and thus mocks God. Beware, God will not be mocked and what a man sows, he will reap (Galatians 6:7)! When a Christian turns his attention away from self and situations and focuses on worshiping and glorifying God, fear and trouble are dispelled (Psalm 56:3). The child of God need not fear nor fret; nothing can separate him from God’s love (Romans 8:35-39). Faith has anchored the soul in the love of God and God’s love for His children is immovable (Psalm 46:2-3, 5).
Third, the Christian’s response to terror is to ‘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 Peter 3:15b). Peter’s exhortation to ‘be ready always’ (etoimoi de aei;) suggests the ongoing need of being prepared. Being prepared to give an answer requires knowledge. “As for knowledge, it is not required of every Christian to be able to prosecute subtleties… especially in obscure points; but all are bound to know so much as to be able to aver [affirm] that hope that is in them.”7 It is not enough to be willing to speak but to having an ability to speak. Every Christian is expected to defend his faith and thus the need to study the evidences of the truth. In fact, the admonition ‘to give an answer’ (pros apologian) has in view the idea of making “an apology, explanation, or [a] speech in defense”8 of a position or system. More specifically, apologetics is that branch of theology, which is concerned with defining and defending the truth of Christian doctrine. “The task or science of Christian apologetics is primarily concerned with providing an intellectual defense of the true claims of the faith. The term apologetics comes from the Greek word apologia, which literally means ‘a reasoned statement or a verbal defense’. To give an apology, then… is to defend and argue for a particular point of view.”9
The issue for which an apologetic is required is the Christian’s hope (elpidos). “Hope is a patient, disciplined, confidant waiting for and expectation of the Lord as our Savior.”10 The Christian’s hope is rooted in faith (Hebrews 11:1). It is faith that that lays hold on the riches of the inheritance in Christ and it is hope that looks out for and expects those riches. Faith produces a hope that has substance and reality. It is not a ‘wishing for’ hope but a ‘waiting for’ hope. Titus 2:13 says, “Looking for that blessed hope”. The word ‘looking’ (prosdecomenoi) literally means waiting for the realization of something. Believers are waiting for the realization of the Second Coming of Christ. Indeed, the hope of the believer’s calling is the blessedness of one-day standing in the presence of the Godhead (Ephesians 1:18; Colossians 1:5) which will be a reality through the Rapture of the Church. In fact, ‘the hope of the Second Coming’ is a vital component of the core doctrines that define the Fundamentals of the Faith; those being: (1) the Inspiration and Inerrancy of Scripture, (2) the Virgin Birth and Deity of Christ, (3) the Substitutionary Death of Christ, (4) the Bodily Resurrection of Christ, and (5) the Imminent Return of Christ (i.e. ‘the hope’). It can be seen that “the hope of the Second Coming of our Lord has an important bearing upon Christian life and doctrine.”11
All apologetics (whether of ‘the faith’ generally or ‘the hope’ specifically) should be engaged in with meekness and fear. ‘Meekness’ (prauthtos) speaks of humility, mildness and gentleness; whereas ‘fear’ (fovbou) speaks of a reverence and dependence on Divine guidance. Any Christian apologetic should be “without arrogance or self-assertion, with due respect and deference towards men, and with proper awe and reverence before God.”12 A Christian should not descend into using censorious or rough speech is his apologetic. This is not to say that the apologetic should be without passion. However, as an ambassador of Christ the truth must be pled for with a dignity and grace (Colossians 4:6) which bring honor and glory to the God of truth. Furthermore the joining of these two terms ‘meekness’ and ‘fear’ shows the relationship between humbling one’s self in order to reverence and depend on God. Remember the words of Proverbs 3:5-6 – “Trust in the Lord with all thine heart; and lean not unto thine own understanding. In all thy ways acknowledge Him and He shall direct thy paths.”
Terror, more than a word, it is a reality. A reality that fortifies hope and fosters apologetics. As stated, suffering and terror are realities of righteous living. However, those realities bring the Christian into ‘the state of being blessed’. They are part of the gracious means of maturing and assuring believers and guaranteeing heavenly reward. Furthermore, by focussing on worshipping and glorifying God, fear and trouble are dispelled. Finally, while all people experiencing suffering, the Christian has the ability to handle it differently because of the hope that dwells within him. By forming an apologetic (based in part on that hope), those without hope can see the hope of the Gospel.
Endnotes:
- http://cfrterrorism.org/terrorism/introduction.html
- The American Heritage® Dictionary of the English Language, Fourth Edition, Houghton Mifflin Company, 2000
- Galli, Mark, “Now What?” Christianity Today, September 17, 2001, www.christianitytoday.com
- Stibbs, Alan M., The First Epistle General of Peter, Wm. B. Eerdmans Publishing Company, Michigan, 1979, p. 134
- Leighton, Robert, An Obedient & Patient Faith: An Exposition of 1st Peter, Calvary Press, New York, 1995, p. 319
- Kistemaker, Simon J., New Testament Commentary: Exposition of the Epistles of Peter and of the Epistle of Jude, Baker Book House, Michigan, 1987, p. 134
- Exell, Joseph S., The Biblical Illustrator, Baker Book House, Michigan, p.299
- Stibbs, p. 135
- Sproul, R.C., Defending Your Faith, www.awayofunderstanding.com/awou2.html
- Kistemaker, Simon J., p. 135
- McNicol, John. “The Hope of the Church” in The Fundamentals Ed. by R.A. Torrey, Electronic Edition
- Stibbs, p. 136
- GGCJr., copyrighted 2006