The Struggle for Holiness in 1 Peter
Introduction
The whole of the letter revolves around the imperative, “be
holy.”1 We can see in this general epistle the fulfillment of Christ’s
imperative for Peter: “When you are converted, strengthen your brothers,” and
“Feed my sheep.”2 Indeed, not only in this epistle do we witness this, but in
the record of his sermons in Acts as well.
Of all the imperatives found in 1 Peter the call to holiness
is the major one that Peter is striving to lead us to. This is to say that the
multitude of imperatives point to, and are subservient to, being holy.
Holiness because of God
We are elect (Greek eklektos) because of the planned purpose
of God from before the world began.3 God’s purpose for us involves
sanctification of the spirit (from the Greek word hagiasmos which in other
places is translated holiness). Sanctification is used in the N.T. of the
separation of the believer from evil things and ways.”4 The election of God and
the work of the spirit has a purpose, according to Peter, that is obedience in
response to what has been done for us, and what can be expected in the future.
“Obeying Jesus and being sprinkled with his blood” nicely sums up our initial
obedient response to the Gospel of the Kingdom in addition to our acceptance of
the Messiah’s shed blood. All this involves a proper hearing and understanding
which is given by the spirit, then which presupposes our responsibility. This
is the theme Peter carries throughout his letter, which is based on the
sprinkling of the blood of Jesus Christ, as a sign of God’s covenant.5 Peter
describes our standing before God, and our responsibility to it.
Peter stresses the salvation God has bought for us in verses
3-5. Peter used the term “blessed” in connection with God6 and indeed what
follows is praiseworthy. Because of God’s mercy (which is more than we can
fathom), He has given us living hope by showing Himself faithful and
trustworthy in raising Jesus from the dead. We don’t have just a theory, but a
real hope. This living hope can’t be taken away. This of course does not negate
our ability to reject it. God will let each person decide.
Although our living hope is cause for great rejoicing, there
are difficulties in life that bring distress. The various trials (which are
expanded on later in the letter), have a proving effect upon our faith. When
our faith is tried and proven genuine, it is more precious than any earthly treasure,
and will be for our praise, honor and glory when Christ returns. As Jesus, we
can endure the present distress, for the joy that is set before us. Even though
the original readers had not seen Jesus, they believed in, and loved him. This
has direct application for us which goes without saying.
The salvation that produces this unspeakable joy was of
great interest to the prophets. The basis of their work pointed to what we now
possess. They, however, talked about things that would be years in the future.
The angels even took an interest. “The very fact that angels know so much
enhances the sense of wonder at the things they do not know.”7 Peter may be
thinking of Jesus’ statement: “But blessed are your eyes for they see, and your
ears for they hear. For assuredly, I say to you that many prophets and
righteous men desired to see what you see, and did not see it, and hear what
you hear but did not hear it.”8 Here Peter stresses the desire of angels and
the men of God to understand the great salvation which has been accomplished
for us. “Only after affirming the beauty and power of the Christian vocation
and the new mode of existence into which they have been drawn does the author
proceed to the demands of living out this new mode of existence.9 In this entire
portion Peter seems to be wanting us to be sure we realize what has been done
for us. This passage is foundational for what is to follow.
Peter introduces our responsibility with the imperative
“gird up the loins of your mind.” Therefore as a result of the proceeding
truth, get ready for the time until Jesus Christ is revealed. The subject of
holiness is opening here by the example of preparation. Many commentators
compare this with the first Passover when the people were to be prepared to
move out of Egypt. Ours is not a literal moving, seen by the way we are to
prepare. It will take a sober mind, “one that is free from intoxicants”10 of
the world, and be settled in the hope we have at the revelation of Jesus
Christ. It is important that our hope have the same effect on us that Jesus’
hope had on him; to remain steadfast and unmovable.
Living up to our responsibilities will result in the old
life being replaced by a new one. Repentance is not mentioned directly in 1
Peter, but the activity of repenting is so often alluded to. Peter describes
the manifestations of repentance without using the word. The full measure of
repentance, that is the final goal, of “turning from the former ways,” is
holiness. Any recess from that “repenting” activity works against holiness. It
was ignorance that brought about the former lifestyle with its lusts.11 We
should always be active in our turning from the world and the desires it
fosters.
To dispel that ignorance Peter gets right to the point. “But
as He who called you is holy, you also be holy in all your conduct.”12 As we
shall see, Peter applies this imperative to all forms of behavior, and all
areas of life. There is no “compartment” in life which is beyond the scope of
“all your conduct.” This is not a holiness which is separated from the world,
as ascetics would be,13 but Peter brings holiness into daily interaction within
the world.14
To reinforce Peter’s imperative he quotes from Leviticus, a
demand and fact that has never changed, “Be holy for I am holy.”15 “And” Peter
continues, if you call on the Father, remember, He is the one who judges every
one’s work. “Christians are not exempt from judgment just because they address
God as father; on the contrary they will face the universal judgment of God
before everyone else.16 That fact should lead to fear that influences our
behavior 17 which will drive us toward holiness. Peter wants to impress this
truth.
Our redemption and atonement, is in part, from the old empty
way of life that we received by our heritage. Again, here the idea of
repentance is set forth. We were purchased from that empty lifestyle our
fathers taught us with a purchase price far more valuable than any earthly
treasure. Peter reinforces the fact that this was long planned for in order
that we can have faith and hope in God.
Peter makes a transition to the ethical portion of his
letter by reminding his readers of their progress so far. They have purified
their lives by obeying the truth and been born again by the incorruptible word
of God that abides forever. This recalls the parable of the sower which
likewise combines rebirth under the influence of the word/seed Gospel of the
Kingdom (Matt. 13:19; Luke 8:11, 12). They have started down the road toward
holiness (sanctification), but have not reached the destination. Here Peter
goes into his teaching on holiness in daily living as a result of what God has
done. This will lead to the inheritance of the Kingdom in the age to come.
To conclude this section, holiness for the believers is not
an option when one considers what God has done for us, and the great lengths
God has gone to, to secure His plan for our salvation. The holiness Peter calls
us to is similar to the perfection Jesus call us to18. It should not be thought
of as sinlessness, but rather obedience and maturity. Holiness and perfection,
like ageing, won’t be concluded until we die. We must keep working towards them
without any recess or vacation from the process.
Holiness is a matter of personal responsibility
Peter puts the responsibility for holiness squarely on the
shoulders of the believer. The phrases: “Since you have purified your souls,”
contrasted with “being born again,”19 clearly show that the salvation equation
has man’s side and God’s. It’s man’s side that Peter directs the majority of the
remainder of the letter to.
In response to God, as stated above, Peter drives us to some
practical results of hearing the gospel20 which amounts to repentance from
malice, deceit, hypocrisy, envy, and evil speaking. Theses are not to simply be
refrained from, because this would not work to bring holiness, they are to be
replaced by truth from God’s word. The putting off, putting on process is
clearly an activity of repentance. It is through repentance that holiness can
be obtained. In other words it means seeing this world, what it offers, and the
suffering we endure through different eyes.
The struggle for holiness in various life situations
One’s station in life does not insure nor deny gaining
holiness. Starting at the bottom of the social ladder, Peter speaks to the
condition of slaves, in the worst possible situation; having a perverse master.
Here is one of Peter’s many imperatives, “be submissive (or defer) to your
masters.”21 Holiness does not require “good and gentle masters”, it requires
submissiveness, to even the harsh. This submissiveness is ultimately to God.
With this in mind then, suffering on the part of the slave for doing what is
considered a duty, with patience, brings God’s grace. “...there is grace (i.e.,
credit with God) reserved for the patient endurance of unjust punishment or of
suffering for doing good”22 This “credit with God,” is the substance of
holiness. It is His presence in the life of a believer that is being
sanctified. Being holy through submissiveness to God in the harsh situations of
life shows one’s level of holiness. It is the ability to find peace in the
presence of God in the hard times. As the Apostle Paul wrote, “His spirit bears
witness with our spirit that we are His children.”23
Moving up the social ladder we come to wives
With the same language, Peter addresses the married women.
Although Peter gives more space to the wives than husbands it “indicates the
author’s consistent interest in the subordinate or potentially oppressed
partner in any given relationship.”24 So here too, the wife is to be submissive
to her husband, whether believer or not. The connection to holiness can be seen
in Peter’s use of “conduct” which refers back to Cp. 1:15. That holy conduct
may win over an unbelieving husband. However, that should not be the goal of a
holy life, because the husband may not be won. Peter lists ways in which
holiness is accomplished beyond submissiveness. Outward adornment should be
replaced with a gentle and quiet spirit. He uses Sarah as an example. What God
considers important, must supersede what women think is important, or else they
will not see the beauty in a gentle and quiet spirit. These are qualities the
wives can have in common with Jesus, which points to holiness.
The next rung of the social ladder is occupied by husbands
“Husbands, you too, have to know how to live holy lives with
your wives.” The husbands are not directed toward any specific sort of
suffering, but are told to live with the women with understanding. As in the
previous two situations, the husbands are required to put effort into their
actions toward their wives, which will show holiness. They need to show
understanding, and show honor to the wife. Paul also points this fact out when
he says that we should have a “condescending” attitude toward others.25 The
connection here to holiness is evident in the phrase: “that your prayers are
not hindered.” The lifestyle Peter is addressing shows a close connection with
God, one in which prayers are effective and an attitude of dependence is displayed.
The highest rung on the ladder that Peter addresses is occupied by
elders
Peter addresses the
elders as “fellow elders,” and exhorts them, not in terms of qualifications,
but in terms of how the elders should oversee the flock. It is thought that
this does not refer to an early organizational structure. “The elders do not
occupy positions in a hier-archalized organizational structure, of which there
is no hint in 1 Peter. It is thus inappropriate and anachronistic to speak of
them as officials or officeholders. They are, rather, leaders whose authority
is conferred by tradition and who exercise traditionally associated roles and
functions. It is conceivable that, as elders, the leaders of the community
could have been particular targets of hostility, but 1 Peter says nothing of
this and focuses exclusive attention on their responsibilities within the
communities.”26 These elders, Peter addresses from a three sided foundation.
1), As being a fellow elder, 2), as a witness of the sufferings of Christ, and
3), as a partaker of glory. The exhortation comes from one who understands the
responsibilities of elders, the cost of salvation, and what the future holds.
Each of these is linked to the imperative of being holy. The elders are urged
to “shepherd” the flock after the example of the chief Shepherd. This tells us
the man’s holiness or sanctification is to be single-minded in the deployment
of their duties. Peter calls them to a willing service27 that would exclude any
thoughts of monetary gain. Here the Lords words of serving two masters find
good application.28 Holiness cannot be obtained in a double minded person.
Peter again refers to the teaching of Jesus about those who would be great.29
“Don’t act as masters toward those who were entrusted to you, but be the
examples.” Those who are entrusted, are held in higher regard, to those to whom
they have been entrusted. Jesus came as a servant, thus disregarding his own
reputation and humbling himself in obedience and suffering for the lost. As the
chief Shepherd, he is the example of how holiness is displayed in the elders.
Elders do not, by the title obtain holiness, rather holy man obtained the title
of elder. This clarification should be enacted in churches today.
Holiness and Suffering
Suffering has much attention in 1 Peter. The suffering Peter
addresses is not connected with official Roman persecution. Guthrie works
through some general provincial persecutions and shows how these all occurred
well after the date of Peter’s writing.30 In fact Guthrie notes that there is
“nothing that really differentiates these persecutions from others mentioned in
the New Testament.” C.F.D. Moule states “it seems to me that all the
requirements of these passages are equally well met by postulating on official
persecutions — harrying by the Jews and pagans.” He goes on to say, “it is
worthwhile to note that in 1 Peter 4:4 there is a reference to precisely such
social ostracism and unpopularity as might lead to open persecution of this
sort, without any state intervention.”31 The suffering Peter is addressing, I
think, comes from an unbelieving community, masters, husbands, old friends and
Jews. Therefore the instructions given are applicable for us today. We may not
all suffer in the same way, or from the same sources, but when we do suffer as
believers and not wrongdoers, it puts a strain on our holiness.
Holiness and suffering through a co-perception with God.
Peter points out that one’s “conscience toward God” can be cause to endure
grief and suffering when we don’t deserve it. As Peter H. Davidson says, “what
he means, then, is that God is pleased with Christian slaves who bear up under
unjust suffering, not because there is no other option or because of their
optimistic character, but because they know this pleases God and conforms to
the teachings of Jesus.”32 The “co-perception” is understanding the sufferings
in the same way God does. Having the mind of Christ is impossible apart from
sanctification and holiness. For that reason I understand that enduring suffering
as Peter prescribes is not possible apart from being holy, and this type of
suffering, does in fact leads us to greater holiness. The same co-perception is
brought out in cp. 4:12-14. Peter speaks directly to how we think about the
trials we face. The term “fiery” denotes even the harshest trial, yet this is
still a subjective definition. Rather than thinking as unbelievers do, we are
to consider this something we can have in common with Jesus, which is a cause
for joy. We should think about suffering as a blessing, because God’s spirit
rests on us. Giving consideration to suffering in this way comes only because
we have “girded up the loins of our minds” and see this world, and its
suffering through the eyes of Jesus.
Innocent Suffering
Peter argues for a
change of thinking by saying, “for it is better if it is the will of God, to
suffer for doing good than doing evil.”33 also that we should not be “ashamed
if we suffer as a Christian, rather our response should be to give glory to
God.34 Peter isn’t writing this as a theory, but it has evidence in his life.
After the council, Peter and the other Apostles wear beaten for preaching in
the name of Jesus, they “departed from the presence of the council rejoicing
that they were worthy to suffer shamed for his name.”35 It takes a sanctified
mind to see suffering this way. Indeed we should see all difficulties in
relation to God.
Suffering for being guilty
Taking one’s punishment patiently, when it is deserved, for
Peter carries little (or no) merit. Where is the credit? I think this is a
parallel to Jesus’ teaching about loving those who love you, and doing good to
those who do the same in return.36 This too, takes a new way of thinking that
demands going beyond, as Jesus instructed, “so likewise you, when you have done
all those things you are commanded, say, we are unprofitable servants. We have
done only what was our duty to do.”37 As Jesus taught, where is a credit when
you do what is easy? Peter picks this up and applies it to suffering punishment
when we do what is our duty to do. Holiness then means going beyond what comes
easy. Just as Jesus has shown us.
Jesus is our example in suffering and sanctification
Peter continually appeals to the example of Jesus, as that
which should be followed, as are called.38 “For to this purpose you were
called. The pronoun ϑΦβϑΦ looks backward rather than ahead, for it corresponds
to the repeated ϑΦβϑΦ with which Peter framed versus 19-20. The verb Ξ6802,ϑ,
points to the reader’s conversion from pagans; if the ultimate goal of that
conversion is God’s marvelous light (2:9) or his eternal glory(5:10), it’s near
goal is holiness (1:15) or as here, the doing of good even when it means
suffering.”39 We are following in the way Jesus lived, especially in the face
of verbal and physical abuse. Here Peter gives us an understanding of the mind
of Christ. Jesus, when receiving insults, and suffering he did not return
insults nor threaten. This behavior is reinforced in cp 3:9, again connected
with our calling. “Therefore” Peter says, since “Christ suffered for us in the
flesh, arm yourselves with the same mind, for he who has suffered in the flesh
has ceased from sin.”40 Peter is connecting cp. 3:18 with cp 4:2-3. If we arm
ourselves with the same sort of thinking that is found in Jesus that will lead
to suffering in the flesh, which will lead to a cessation of sin. The confusion
about this verse disappears when we understand as applied to ourselves and not
Jesus. Peter goes directly to the lust of men and will of the Gentiles, which
points out a different sort of “suffering in the flesh” than from outside
sources. The “suffering” Peter here refers to is a suffering when our flesh
doesn’t get its way. When our flesh, like a spoiled, undisciplined child throws
a tantrum to get its way, we must make it suffer. The apostle Paul uses
terminology such as, “I disciplined my body, and bring it into subjection”41
and in a more serious way, “but if by the spirit you put to death the deeds of
the flesh, you will live”42 and “therefore put to death your members.”43 the
contrast can clearly be seen when we consider the imperative “do not grieve the
Holy Spirit of God,”44 in connection with “grieving the flesh.” I would assert
that we will do one or the other when we are faced with temptations to sin. I
think it is clear to see that Peter is giving us direct instruction in regard
to our holiness, as it depends on how we think.45 We need to be imitators of
Christ, not only in our actions, but also in how we perceive the world and
especially suffering. Whether that suffering comes from the hand of men or the
suffering of our own flesh.
Holiness and relation to others
These instructions are given not so much as specifics, but
these are more general in nature in the community of believers as those outside
are concerned.
Those outside or unbelievers are often referred to as
Gentiles. This agrees with Peter’s use of Jewish phrases and symbols,46 even
though he is addressing an audience of mixed nationalities, Peter combines them
into one group, “His (God’s) own special people.” As God’s people, we are
called to holiness, there are responsibilities we have to those outside. As
sojourners and pilgrims in this present world we all are to refuse
participation in fleshly lusts replacing them with “honorable conduct” which
reflects holiness. This, Peter says, will bring the Gentiles to glorify God. As
Jesus taught, “let your lights so shine before men that they may see your good
works and glorify your father in heaven.”47 On the other side, Peter tells us
to “sanctify the Lord in our hearts” so that we can give a reason for the hope
we have.48 Again the conduct of holiness, in meekness and fear (of God) will
bring the unbelievers to shame when they insult our good conduct. These insults
and slander may also come, as Peter points out, from the fact that we no longer
run with our old friends as we once did.49 They will face judgment and will be
required to give an answer to God. Peter covers these three outcomes of the
confrontation between our “good conduct” with unbelievers in this way. They may
glorify God, or be ashamed, but ultimately will stand before God himself.
The government is included in Peter’s instructions as an
entity that we must deal with in holiness. Because of the Lord we are to defer
to the king, governors, or those who are there are representatives. Hereto,
Peter connects our good conduct (holy living) with the battle we have with
ignorance and foolishness. Humility is one of our indicators.
The community of believers
Our behavior in the group receives a lot of attention from
Peter. We are to love each other honestly. Not as one who puts up a front but
“fervently with a pure heart.”50 this means, therefore to remove lying, malice,
envy, hypocrisy, and deceit.51 By doing this, then, believers can be of one
mind. This doesn’t mean there is to be an agreement on every opinion, “but in
the sense of being agreeable and sensitive to each others’ concerns.”52 “One
mind” is described in terms of compassion, brotherly love, humility,
peacemaking, blessing, and hospitality without grumbling,53 toward each other.
Indeed, for this to become a reality, each individual must “Gird up the loins
of his mind” and “be holy.” The gifts each one receives are to be used to
minister to each other so that ultimately God is glorify through Jesus
Christ.54 This is all summed up by “submit to each other in humility because we
each stand responsible before God.”55
Peter also frames the
goal of holiness in eschatological terms
As the Apostle Paul mentioned in 1 Corinthians 15: 19, “if
in this life only we have hope in Christ, we are of all men the most
miserable.” Holy living now does not guarantee a happy life now. But we are to
look toward the future. This is what Peter directs us toward in his letter. He
makes reference to the inheritance that is reserved for us in heaven, our
salvation that is ready to be revealed at the last time, the end of all things
are at hand, and the coming of the chief Shepherd.
Peter definitely looks forward to the time when Christ
returns. Peter indicates that holiness now in our lives is an indication of all
we are looking forward to. When our faith is tried, and proved genuine, it will
give us reason for glory praise and honor when Jesus comes.
And consideration of the judgment Peter warns us that the
judgment will first begin at the house of God. Then he reminds us that if the
“righteous are scarcely saved where will the ungodly sinner appear?” For Peter
it appears that holy living is not an option. Whether in this life are as we
approach the judgment and the life to come. Peter seems to agreeing with the
Apostle Paul that this life is not the only time that we have hope in Christ
Jesus. Holy living is not for this present world only but has reward in the
aged to come.
This is the grace in which we
stand. It is by God’s grace that we have, not only the hope of the future, but
also the power to live godly, holy lives today. This is the true grace Peter
wrote about.
1 1 Peter 1:16
2 Luke 22:32 and John 21:15-17
3 2 Timothy 1:9
4. W.E, Vine, Vines Expository Dictionary of Old and New
Testament Words Fleming H. Revell Co. Old Tappan New Jersey. Pg. 317
5 After Moses had built an alter, took the blood from the
burnt and peace offerings and sprinkled the alter with half of that blood.
Following this he read the covenant and the people said they would be obedient.
He then sprinkled the people with the remaining blood, pronouncing it to be the
blood of the covenant (Exodus 24:3-8)..
6 Greek eulogetos is used only for God. Vines pg. 133
7 Word Bible Commentary, Word Books, Waco Texas. J. Ramsey
Michaels. Vol 49 1 Peter, pg. 48
8 Matthew 13:16-17
9 Sacra Pagina Series, The Liturgical Press, Collegeville,
Minn. 203, Donald Senior. 1 Peter Vol 15 pg. 41.
10 Ibid, Vines, Vol 4, pg. 44
11 A distinction has been made, between being ignorant and
being bad, by Santayana. Although the outcome may look the same, the motive is
quite different.
12 1Peter 1:15
13 Too often the idea of not conforming to the world meant
getting into the mountains and isolation from the world. This is not what Peter
is presenting.
14 Ibid, Word Biblical Commentaries, pg. 57
15 A quote from Leviticus 11:44-45; 19:2; 20:26. These
verses reveal that holiness is connected to: 1) daily living, 2) because God
brought them out of Egypt, 3) in spiritual matters, and 4) because the people
belong to Him.
16 Ibid, Word Biblical Commentaries, pg. 61. This point is
also addressed in 1 Peter 4:17
17 I am reminded of the thief hung with Jesus, that
admonished the other thief, “Don’t you fear God? We got what we had coming, but
this man did no wrong” Luke 23:40:41
18 Matt. 5:48 However one determines God’s maturity, that is
what we should strive for.
19 Chapter 1:22-23
20 Chapter 1:25-2:1 is the conclusion with the words, “now”
and “therefore” which brings us to a proper response.
21 Chapter 2:18
22 Ibid Word Bible Commentary pg. 139.
23 Romans 8:16.
24 Ibid Word Bible Commentary pg. 155.
25 Romans 12:16. Condescending is the word used in the KJV.
“Associate with” is used in the NKJV.
26 The Anchor Bible, 1 Peter, a New translation with
Introduction and Commentary. John H. Elliott. Doubleday 2000. Pgs 815-816.
Emphasis original.
27 This may show that elders were not just the older man in
the congregation, but those who were deemed worthy of this title.
28 Matthew 6:24
29 Matthew 20:25-28. This teaching seems to have lost its
force by the time of Ignatius who wrote to the Ephesians. He said, “... it is
clear that we must regard a bishop as the Lord himself.” Paragraph 6.
30 New Testament introduction, Donald Guthrie, Inter Varsity
Press. Third edition 1970, pages 781-782
31 The Nature and Purpose of 1 Peter, A Journal article, New
Testament Studies, vol 3. No. 1, 1956 pgs. 7-8.
32 The First Epistle of Peter, the New International
Commentary on the New Testament, Erdman’s publishing Co. Grand Rapids. Pg 107.
33 Cp. 3:17.
34 Cp. 4:16.
35 Acts 5:17-42.
36 Luke 6:32-34
37 Luke 17:10.
38 Cp. 2:21.
39 Ibid. Word Bible commentary. Vol 49. Pg 142. I have use
the Greek characters without knowing for sure if they are correct.
40 Cp. 4:1.
41 1 Cor. 9:24
42 Rom. 8:13.
43 Col. 3:6.
44 Eph. 4:30.
45 The same idea of renewing our mind is found in ch 1:13.
46 Peter’s use of dispersion (1:1), sprinkling of the blood
(1:2), the connection of profits and angels (1:24-25; 2:6-8;22), strangers and
Pilgrims (2:11), Psalms (3:10-12), and proverbs (4:18;5:5), point to the
Jewishness of our faith.
47 Matt. 5:16.
48 Cp.3:15.
49 Cp. 4:4-5.
50 Cp.1:22
51 Cp. 2:1.
52 Ibid Word Biblical Commentary, pg. 176
53 Cp. 4:9
54Cp. 4:10-11.
55 Cp. 5:5.
Written by Chuck Jones
