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1 Peter 3:15-16

15. 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:

15 Parati autem sitis ad responsionem cuivis poscenti `a vobis rationem
ejus quae in vobis est spei;

16. 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.

16. Cum mansuetudine et timore, conscientiam habentes bonam; ut in quo
de vobis obtrectant, tanquam maleficis, pudefiant dum infamant bonam
vestram in Christo conversationem.


Though this is a new precept, it yet depends on what is gone before,
for he requires such constancy in the faithful, as boldly to give a
reason for their faith to their adversaries. And this is a part of that
sanctification which he had just mentioned; for we then really honor
God, when neither fear nor shame hinders us from making a profession of
our faith. But Peter does not expressly bid us to assert and proclaim
what has been given us by the Lord everywhere, and always and among all
indiscriminately, for the Lord gives his people the spirit of
discretion, so that they may know when and how far and to whom it is
expedient to speak. He bids them only to be ready to give an answer,
lest by their sloth and the cowardly fear of the flesh they should
expose the doctrine of Christ, by being silent, to the derision of the
ungodly. The meaning then is, that we ought to be prompt in avowing our
faith, so as to set it forth whenever necessary, lest the unbelieving
through our silence should condemn the religion we follow.

But it ought to be noticed, that Peter here does not command us to be
prepared to solve any question that may be mooted; for it is not the
duty of all to speak on every subject. But it is the general doctrine
that is meant, which belongs to the ignorant and the simple. Then Peter
had in view no other thing, than that Christians should make it evident
to unbelievers that they truly worshipped God, and had a holy and good
religion. And in this there is no difficulty, for it would be strange
if we could bring nothing to defend our faith when any one made
inquiries respecting it. For we ought always to take care that all may
know that we fear God, and that we piously and reverently regard his
legitimate worship.

This was also required by the state of the times: the Christian name
was much hated and deemed infamous; many thought the sect wicked and
guilty of many sacrileges. It would have been, therefore, the highest
perfidy against God, if, when asked, they had neglected to give a
testimony in favor of their religion. And this, as I think, is the
meaning of the word apology, which Peter uses, that is, that the
Christians were to make it evident to the world that they were far off
from every impiety, and did not corrupt true religion, on which account
they were suspected by the ignorant.

Hope here is by a metonymy to be taken for faith. Peter, however, as it
has been said, does not require them to know how to discuss distinctly
and refinedly every article of the faith, but only to shew that their
faith in Christ was consistent with genuine piety. And hence we learn
how all those abuse the name of Christians, who understand nothing
certain respecting their faith, and have nothing to give as an answer
for it. But it behoves us again carefully to consider what he says,
when he speaks of that hope that is in you; for he intimates that the
confession which flows from the heart is alone that which is approved
by God; for except faith dwells within, the tongue prattles in vain. It
ought then to have its roots within us, so that it may afterwards bring
forth the fruit of confession.

16 With meekness This is a most necessary admonition; for unless our
minds are endued with meekness, contentions will immediately break
forth. And meekness is set in opposition to pride and vain ostentation,
and also to excessive zeal. To this he justly adds fear; for where
reverence for God prevails, it tames all the ferocity of our minds, and
it will especially cause us to speak calmly of God's mysteries. For
contentious disputes arise from this, because many think less
honourably than they ought of the greatness of divine wisdom, and are
carried away by profane audacity. If, then, we would render approved of
God the confession of our faith, all boasting must be put aside, all
contention must be relinquished.

Having a good conscience What we say without a corresponding life has
but little weight; hence he joins to confession a good conscience. For
we see that many are sufficiently ready with their tongue, and prate
much, very freely, and yet with no fruit, because the life does not
correspond. Besides, the integrity of conscience alone is that which
gives us confidence in speaking as we ought; for they who prattle much
about the gospel, and whose dissolute life is a proof of their impiety,
not only make themselves objects of ridicule, but also expose the truth
itself to the slanders of the ungodly. For why did he before bid us to
be ready to defend the faith, should any one require from us a reason
for it, except that it is our duty to vindicate the truth of God
against those false suspicions which the ignorant entertain respecting
it. But the defense of the tongue will avail but little, except the
life corresponds with it.

He therefore says, that they may be ashamed, who blame your good
conversation in Christ, and who speak against you as evil-doers; as
though he had said, "If your adversaries have nothing to allege against
you, except that you follow Christ, they will at length be ashamed of
their malicious wickedness, or at least, your innocence will be
sufficient to confute them."