These words introduce a new division of this chapter. In the preceding verses, as we have seen, the Apostle Peter has given a singularly rich and beautiful description of what God has done for us, and the glory of that salvation which He has provided. He has given His Son to die and rise again that by His resurrection He might beget us anew unto a lively hope. This glorious salvation He had prepared for us, indeed, before the foundation of the world, announcing it at various times through the prophets, but revealing it in its full glory not even to the angels, as it is now made known to us. And though we may have to suffer now for awhile, yet He Himself reserves for us an inheritance incorruptible and undefiled in heaven; and keeps us by His power until the day when we shall enter into it. By this reminder Peter would quicken their hope, strengthen their faith in the midst of the manifold trials, and awaken their love and gratitude to God.

Having set before them these great and glorious doctrines, the Apostle now draws from them a practical inference, "wherefore, gird up the loins of your mind, etc." Thus, the Apostle demonstrates how these doctrines are related to daily life and living – the things which invariably follow as a natural consequence from the right understanding of the great doctrines of the Christian faith. Christianity is a way of life and a way of living, and the life that we are to live is a life which always results from the application of the doctrines.

Here, then, incidentally, we have an example of the apostolic method of preaching and teaching – a subject of vital importance at all times, but especially at this present day when much confusion prevails among Christians on the subject of evangelism.

On the one hand, there are those who are very much interested in doctrine. They are people who perhaps are naturally intellectual. They enjoy reading and studying and reasoning – yea, even arguing – and handling great truths and doctrines. What matters for them is orthodoxy. They are orthodox even unto death, but, sadly, often they are dead in heart. Their lives are very much wanting in the practical application and outworking of those doctrines wherein they seem to find much mental interest.

On the other hand, there are those – especially in this age of ecumenism – who are not interested in doctrine at all. What really matters for them is life and practice. "No creed but Christ," is their motto. "Doctrine divides," they say. This is no time for theological niceties and doctrinal hairsplittings. The world is in a turmoil with its great and difficult problems – moral, ethical, political, economic. Let us go out and do something; why waste time on doctrinal definitions. They are practical men of affairs!

But this is not the apostolic method. The Apostles always and invariably bring these two elements – doctrine and life – together as things which are inseparably connected; they cannot be divorced or divided.

Not only do they always come together and cannot be separated, but the order also is most important. They always started with doctrine and proceeded to application. Doc­trine first, then application, never in the reverse order. The Christian must be well-grounded and settled in the faith; he must know what he believes and why, if he is to live the Christian life. Doctrine is most important. But much ignor­ance prevails among Christians today, and the tragedy is that they are not interested to know either. "My people," says the Lord, "are destroyed for lack of knowledge."

Doctrine is most important, and the Apostles, whether they were for a short time in a place – as Paul in Thessalonica – or for a longer period – as in Ephesus – they always taught the new converts "all the counsel of God." And what we need on our pulpits today is a clear, doctrinally well defined, preaching and exposition of the Word of God.

But doctrine may become dangerous if it not be reduced to practice; and all the doctrines of the Word of God, on the other hand, may readily be turned to good and practical account, if we are willing so to employ them. "Those," says Spurgeon, "who regard doctrine simply as a subject for debate, an opportunity for displaying one's argumentative powers, miss the mark altogether, for we are taught the truth in order that it may lead us to holiness." Or, in the words of J. Brown,

The principles of Christianity are never in the New Testament exhibited in an abstract, systematic form. They are interwoven with the injunctions to the cultivation of the right dispositions and to the practice of commanded duties, to which in truth they form the most powerful motives.

Having thus diverted somehow to an incidental but most important subject, viz. the apostolic method of preaching, let us now come to the more direct instruction of the passage.

The burden of the Apostle's instruction here is that these Christians should, what Paul calls, "work out their own salvation with fear and trembling, for it is God which worketh in them both to will and to do of his own good pleasure." "Wherefore," he says, "seeing these things are so, hope steadfastly for the grace that is being brought to you at the revelation of Jesus Christ; and let the mode of your life be conformable to the greatness and grandeur of hope that is before you by girding up the loins of your minds, and being sober in your walk of life."

Two things are pointed out in this passage: (a) A call to the holy activity of faith, or the Christian's duty, and (b) The ground or reasons for this duty.

The Christian's Duty⤒🔗

Here, then, is a call to the holy activity of faith: "Seeing these things are so," says the Apostle, "hope steadfastly, or hope to the end, for the grace that is being brought to you at the revelation of Jesus Christ."

The hope that is spoken of in the scriptures is not like the hope of the worldling. Worldly hopes are in their own nature imperfect. "They imply," says Leighton, "in their very being doubtfulness, and wavering, because the things whereon they are built are inconstant and uncertain, and full of deceit and disappointments. How can that hope be immovable which is built upon moving sands or quagmire? That which is itself unfixed cannot give stability to any other thing resting upon it; but because the truth and goodness of the immovable God are the foundation of spiritual hope, therefore it is assured, and like Mount Zion that cannot be moved."

This hope is that gracious work of the Holy Spirit wrought in the heart of the believer, whereby he assuredly expects the accomplishment of those divine promises, which faith apprehends as infallibly true. He hopes steadfastly, hopes to the end, hopes with a perfect hope for the grace that is a bringing to him at the revelation of Jesus Christ, and lives in the light of it. "It is," quoting Leighton again, "the anchor fixed within the veil, which keeps the soul firm against all the tossings of those swelling seas and the winds and tempests that arise from them." It is that assured, confident and certain hope which elevates the Christian and sets his "mind on things above where Christ is," assuredly expecting that "when Christ, who is our life, shall appear, then shall he also appear with him in glory."

This assured faith on the promises of the gospel and the certain expectation of the fulfilment of them, far from begetting indolence and carelessness, let alone presumptuous boldness in sin, as is often charged, always lead to and evidence itself in obedience and holiness of life. Peter, therefore, exhorts them "seeing you have this hope, as obedient children do not fashion yourselves to the former lusts in your ignorance, but as He which hath called you is holy, so be ye holy in all manner of conversation."

The phrase "obedient children," could be more accurately translated "children of obedience," a phrase denoting not only that they are in the habit of obeying, but their very nature is imbued with obedience; they cannot help but obey, just as an apple tree cannot help but produce apples, it is in its very nature. Children of obedience.

Now, obedience always has a reference to a law to be obeyed; and the law to which the Christian owes obedience is the revelation of the divine will contained in the Holy Scriptures. The gospel has not abrogated or annulled the law, nor are we exempted from our obligation to obedience to the law. And as the law is spiritual it reaches not only the actions but the principles of the actions, and it requires the obedience of mind, heart, and life.

Obedience of mind consists in the implicit belief of whatever is revealed in the Holy Scriptures. It is counting true whatever God has said, just because God has said it, and making that revelation the governing principle of all his thoughts. A Christian is not left to think as he pleases, but, says the Apostle Paul, "Let this mind be in you, which was also in Christ Jesus."

By obedience of heart is meant that state of affections whereby the Christian, esteeming God as infinitely venerable, and amiable, and trustworthy, reverences Him, loves Him, and confides in Him. It demands from us to "sanctify the Lord God in our hearts," to "make Him our fear and dread," to "trust in Him at all times," and to "love Him with all our heart, and with all our soul, and with all our mind."

And finally, it is an obedience of life, whereby the Christian unreservedly submits himself to the will of God. This submission is first active consisting in conscientiously doing whatever God commands simply because God commands it. The attitude of the Christian is that of Samuel saying, "speak Lord, for thy servant heareth," or that of the Psalmist saying, "I delight to do thy will o my God: yea thy law is within my heart" And, secondly, it is passive, consisting in cheerfully submitting to whatever God appoints, because God appoints it. (For the above thoughts I am greatly indebted to J. Browns's Commentary on 1 Peter Vol. I., pp. 101-104.)

The manner of obedience is stated both negatively and positively.

Negatively the Apostle says "not fashioning yourselves according to the former lust in your ignorance." What an awful, but sadly how true a diagnosis of every man's con­dition this is! Every man apart of Christ is wallowing "in the lusts of his flesh, fulfilling the desires of his flesh and of his mind, and is by nature the child of wrath."

Lust is in the scriptures the usual name of all the impure, and irregular, and sinful desires of the heart, "both the polluted habits of them and their corrupt streams, both as they exist within and as they outwardly vent themselves in the lives of men." "The soul of the unconverted man," says Leighton, "is no other than a den of impure lusts, wherein dwell pride, uncleanness, avarice, etc."

The cause of this is ignorance. And this is the tragedy of man. With all his pride and boasting to the contrary, man, every man, by nature is blind and ignorant. He does not know himself, he does not know God, he does not know the consequences of his sin. Indeed, all sin arises from ignorance.

Positively, the Christian is called to "be holy in all manner of conversation." This is the highest privilege and highest duty of man.

Three things are pointed out in these words. First, the thing that Christians are exhorted to become – holy; secondly, the extent of it – in all manner of conversation; and thirdly, the degree of it – as holy as God Himself.

First, then the thing that Christians are exhorted to become – Holy. What is holiness? Spurgeon says "holiness is spiritual sanity." Holiness primarily means separation. Quoting B. B. Warfield, albeit in some length:

The usage of the word, which is applied primarily to God, and only afterwards and secondarily to those that belong to Him, – especially if we will observe its contrasts – clearly indicates as its central idea that of separation; and especially separation from the world, conceived of as a sinful world. When we call God holy, the central idea in our minds concerns His absolute and com­plete separation from sin and uncleanness. Not that the idea has this negative form as it lies in our minds. There is no idea so positive as that of holiness; it is the very climax of positiveness. But it is hard to express this positiveness in a definite way, simply because this idea is above the ideas expressed by its synonyms. It is more than sinlessness, though it, of course, includes the idea of sinlessness. It is more than righteousness, although again, it includes the idea of righteousness. It is more than wholeness, complete soundness and integrity and rightness, though, of course, again it includes these ideas. It is more than simpleness, high simplicity and guilelessness, though it includes this too. It is more than purity, though, of course, it includes this too. Holiness includes all these and more. It is God's whole, entire, absolute, inconceivable and, therefore, inexpressible completeness and perfection of separation from and opposition to and ineffable revulsion from all that is in any sense or degree, however small, evil. We fall back at last on this negative description of it just because language has no positive word which can reach up to the unscalable heights of this one highest word, holiness. It is the crown of God, as mercy is his treasure; as grace is his riches, this is his glory. Who is like unto God, glorious in holiness?

This is the nearest definition, or description we can give of holiness, and this is what the Christian is called to be, – holy.

Secondly, the extent, or in what they are to become holy – "in all manner of conversation."

"Conversation" in the New Testament always signifies character, conduct, habitual temper, behaviour, tenor of life, and not merely colloquial intercourse, discussion, speech. "In all manner of conversation," therefore, means that we are to become holy in the totality of our lives, and in every aspect of it. We are to conform in mind, will, and life to the Supreme Being, Who alone is Holy. Holiness does not consist in some mystic speculations, enthusiastic fervours, or uncommanded austerities. It consists in thinking as God thinks, willing as God wills, approving what God approves and disapproving what He disapproves, in all things, as His mind and will are revealed in His Holy Word.

And thirdly, the degree of holiness, – as holy as God. "God," says Warfield, "exhibits his glory to us for our imitation and expects the sight of the beauty of holiness in him to beget in us an inextinguishable longing to be like him. Holiness is a dread attribute. Reverence and awe attend its exhibition. Who can look upon the Holy God and not tremble?"

The very fact of the proposal of God to show His holiness as an incitement to holiness in us means something, then, of infinite importance to our souls; it means that we are no longer God's enemies, averse to all that is good, but we are His friends. These words are written not to man as man, but to Christian men as Christian men. They are written to those who are bought with a price, have been begotten anew unto a lively hope by the resurrection of Christ from the dead. They are "partakers of the divine nature," and the Holy Spirit dwells in them. They are "the children of God," and only as such they are incited to and attracted by the holiness of God. If, then, we call on Him as "our Father," we must vindicate our right to use that enabling name by living as His children, resembling Him in character, and being ourselves holy as He is Holy.

But can we be holy as God is holy? Of course the finite cannot attain the infinite. But again quoting Warfield, "as the asymptote of the hyperbola ever approaches it but never attains, so we are eternally to approach this high and perfect standard. Ever above us, the holiness of God yet is ever more and more closely approached by us; and as the unending aeons of eternity pass by we shall grow ever more and more towards that ever-beckoning standard. That is our destiny and it is not unfitly described as partaking of the Divine nature."

But how is this holiness to be attained? The Apostle gives three directives for the performance of this high calling and duty. If we would be children of obedience, not fashioning ourselves after our former lusts in our ignorance, if we would be holy in all manner of conversation, it is necessary that we should "gird up the loins of our minds," "be sober," and "pass the time of our sojourning here in fear."

First, then, he calls them to a determinate resolution for the performance of their duty, "gird up the loins of your mind." To "gird up the loins of the mind," is a figure of speech taken from the ancient practice of girding, or tucking up one's long and freely hanging about his body robe, when he was about to engage in any serious activity. That which would give him freedom and relaxation when at leisure, would be a great hindrance if he had let it loose at work. So he had to tighten up his robes in order to attend his task effectively.

To "gird up the loins of the mind" means to cultivate that state of mind, to have affections so tempered as to be fitting to their spiritual condition, that without being hindered by the glutting of fleshly and perishing delights they may be attuned to the character of God and attend to their high calling, It, of course, suggests that by nature our minds are held entangled by the passing cares of this life and the glittering vanities of this world, so that they do not rise upward to God. Thus, the Apostle bids them to remove all impediments and to press on to the high calling wherein they are called, viz. to be holy even as He who has called them is holy.

What a need we have to attend to this admonition today! These are days of great looseness. Everywhere we see great laxity of doctrinal belief, and gross carelessness in religious practice. Christian people are doing today what their forefathers would have loathed. Multitudes of professing Chris­tians are but very little different from worldlings. Men's religion seems to hang very loosely about them, as if it did not fit them! The wonder is that it does not drop off them. The teaching necessary for today is this; "gird up the loins of your mind;" brace yourselves up; put yourselves together; set yourselves with resolute determination to do those things which are conducive to holiness. We walk among briars and thorns in this world, which, if we let our robes down, will entangle and stop us. We walk through a world where "there is a great mire of sinful pollution," and, therefore, it cannot but defile us. Let there be no halting between two opinions. Remember, no one will go to heaven by playing religion. Therefore, be firm, compact, consistent, resolute, determined. Enter on this task with a determination that whatever may be neglected, this shall be attended to.

Secondly, he enjoins sobriety for the performance of our high calling – "be sober." To be sober, in ordinary language, is descriptive of that particular duty of temperance, which is opposed to the undue use of intoxicating liquors. But the word used by the Apostle has a much more extensive meaning. Sobriety in scripture is another word for moderation, and is descriptive of that state of mind, and affections, and be­haviour whereby the Christian is called not only to keep himself free from unlawful pleasures, but mainly to meddle sparingly with lawful delights.

"Be sober," says the Apostle, "keep your feet; possess your souls; do not be carried away with every wind of doctrine, do not be little babies, to believe everything that is told you. Be sober: quit yourselves like men that have their wits about them." A very necessary word this in times when everybody seems excited; and some are bewildered that "they do not know their heads from their heels." "Crowds are prepared," says Spurgeon, "to follow any kind of foolery, whatever it may be, as long as it is advocated by clever men, and is made to tickle their fancy. Do but shout loudly enough, and many will answer: do but open the door and beckon, and they will rush in, whatever the entertainment may be." Brethren, "be sober," be moderate, judge for yourselves, and walk circumspectly.

The third directive is that they should "pass the time of their sojourning here in fear."

It may be objected that this is inconsistent with the above. How can fear harmonize with what the Apostle has said thus far? Is it not said that "perfect love casts out fear?" Does not the full assurance of hope which the Apostle has been speaking about banish all fear? How can you be assured and fearful?

The discrepancy is apparent rather than real. The fear which the Apostle recommends, so far from being incon­sistent with love and hope, naturally grows out of them. It is the fear of offending a just, and righteous, and holy God, who from His own good pleasure has loved us and gave Himself for us and for our salvation. It is the fear of a reconciled sinner lest he offends, and grieves God, and incurs upon him the righteous displeasure of God. It is "the fear of the Lord that makes him depart from evil;" the fear which God implants in their hearts that "they shall not depart from me," says the Lord. It is that godly fear which arises from a just view, reverence and esteem of the character of God. It is the fear which grows out of the believer's love of God.

"Pass, then, the time of your sojourning here in fear." During all your mortal life, remember your citizenship is in heaven, from whence you are expecting the Saviour, but your feet are on earth. Your own heart is depraved and desperately wicked; fear then, gird up the loins of your mind, be sober, and be holy in all manner of conversation.

Motives for the performance of our Christian duty←⤒🔗

We will now consider the motives, which the apostle sets before them as arguments for this holy activity. Five reasons are propounded to motivate them to the performance of their duty.

First, the consideration of their privileges in Christ Jesus, set forth in the preceding verses, should incite them to holiness. "Wherefore," – because of the grandeur and excellency of your inheritance, the things that are reserved for you in heaven, and the security and certainty of its full possession as well as your own preservation by the power of God through faith unto salvation ready to be revealed – "wherefore gird up the loins of your mind, be sober…" And we hear Paul saying the same; "Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God" (2 Cor. 7:1). "Having these promises … let us cleanse ourselves…" And so also John;

Behold, what manner of love the Father hath bestowed upon us that we should be called the sons of God, … Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure.1 John 3:1-3

Thus, the right understanding of our spiritual privileges, – the exceeding greatness and the inestimable preciousness of the inheritance reserved for us in heaven – is a powerful motive to obedience and the pursuit of holiness.

Secondly, the consideration of their adoption should move them to obedience and holiness of life. Christians are "children of obedience". They are adopted into the family and household of God; they are sons and daughters of the Most High; and they call Him their "Father". If, then, they are children of God they must resemble the character of those belonging to Him. The consideration, therefore, of their dignity of sonship should strongly move them to the exercise of holiness. Moreover, only in the way of filial love, child like obedience, and earnest aspiration after holiness, assurance and certainty of our being adopted into the family of God is obtained.

The third argument that is suggested to move them to the practice of holiness is the very character of God, whom they call their "Father". God, as we have seen, is thrice holy. "God is light and in Him is no darkness at all" (1 John 1:5). Therefore "what manner of persons ought we to be in all holy conversation and godliness" (2 Peter 3:11). "Be ye holy for I am holy."

This holiness is not something negative consisting merely in the avoidance of what is unsuitable to the relation of children, but it is something primarily positive, embracing the whole of life. The whole of the Christian's life should conform, – though not in degree yet in nature – to the character of their heavenly Father. The common saying "like father, like son" should be true in the Christian's case: – "as he which hath called you is holy, so be ye holy in all manner of conversation," or in the words of Paul "be ye imitators (this is the literal translation of the original rather than the word "followers" of our translation) of God" (Eph. 5:1). And in another place he says "seek ye holiness without which no man shall see God."

The consideration, therefore, of the holiness of God is a most powerful incentive to move us to holiness.

The fourth incentive suggested to move them to obedience and holiness of life is the strict equity and absolute impartiality of God: "and if ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear."

Three things are said of God here, which should move us to a strict obedience to Him in all things in fear. (a) He is the Sovereign Judge of all. "And if ye call on the Father who … judgeth." Moreover, He judges even now. Speaking of the judgement of God, we often refer to it as something future. And that, of course, is true, for "He hath appointed a day, in the which He will judge the world in righteousness" (Acts 17:31). But we must not lose sight of the fact that even now God is Judge, executing justice and judgement upon all. He, says Peter, "judgeth according to every man's work." (b) God judges with absolute equity. He "…judgeth according to every man's work." And (c) He judges all men in strict impartiality "without respect of persons."

"If you, therefore, call him Father," says the apostle, "who as the Sovereign Judge of the universe, judges all men with absolute equity and in strict impartiality, pass the time of your sojourning here in fear."

The fear, as we have seen, is that filial fear whereby the Christian dares do anything but offend God. Quoting Leighton again: "this fear is not cowardice; it does not debase, but elevates the mind; for it drowns all lower fears and begets this fortitude and courage to encounter all dangers, for the sake of a good conscience and obeying God … From this fear have sprung all generous resolutions and patient sufferings of the saints and martyrs of God; because they durst not sin against Him, therefore, they durst be imprisoned, and impoverished, and tortured, and die for him." Because God, whom you call Father, is the impartial judge of all, therefore pass the time of your sojourn here in fear; fear Him in secret and in society; fear Him in your labours and in your devotions; fear Him in your home and in His House. At all times "serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest He be angry and ye perish from the way, when His wrath is kindled but a little."

The last argument suggested to move them to holiness of life is the price paid for their redemption, and the provision made for their sanctification: "For as much as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation … but with the precious blood of Christ." "It is impossible for the Christian," says Leighton, "to give himself to conform to the world's ungodliness, unless first he forgets who he is, and by what means he attained to be what he is. Therefore the apostle, persuading his brethren to holiness, put them in mind of this as the strongest incentive."