A HOLY PEOPLE

1. Chosen by God (1 Peter 2:4-10) 

2. Sojourners, Pilgrims, and Servants (1 Peter 2:11-17) 

3. Submissive and Loving (1 Peter 3:1-9) 

Central Truth: Christians must live as citizens of God’s kingdom, not worldly kingdoms. 

Focus: Realize God’s people are a holy nation and pursue holy living. 

Evangelism Emphasis: Christ transforms sinners into saints. 

Text: “I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul” (1 Peter 2:11). 

INTRODUCTION 

The Biblical concept of holiness centers in the verbs qadash and hagiazo and their derived forms in the Hebrew and Greek languages respectively. Both sources mean, generally, “to make holy,” and, more specifically, “to separate” and “to cleanse.” The Hebrew root word in its various and versatile inflections is applied in the Old Testament to places (Jerusalem, Neh. 11:1; the Temple, 1 Kings 9:3), to times (the Sabbath, Ex. 20:8; the 50th year, Lev. 25:10), and to persons (the firstborn, Ex. 13:2; the priests, 28:41). 

God himself was regarded as “holy”—One who from His nature, position, and attributes was to be revered as distinct from all others. The people of God were to separate themselves from the world because God is thus separated (Lev. 11:44; 19:2). In accordance with this teaching, therefore, the Lord was to be “sanctified”; that is, regarded as occupying a unique position both morally and essentially (10:3; Ps. 111:9; Isa. 6:3). 

The New Testament says the life of the individual Christian should be “a living sacrifice, holy, acceptable unto God” (Rom. 12:1). The fundamental idea, then, of both Old and New Testament concepts of “the holy” is separation for the purpose of consecration and devotion to the service of the Lord God. 

According to Hebrews 12:14, the pursuit of the personal and practical dimension of holiness is mandatory: “Follow peace with all men, and holiness, without which no man shall see the Lord.” Holiness (sanctification) refers to the work whereby we become separated unto God in our entire life and conduct. We who are already holy by faith (justification, regeneration) are ever to continue in pursuit of holiness in daily experience. 

1.  CHOSEN BY GOD 

A. Living Stones (1 Peter 2:4-5) 

4 To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, 5 Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 

Believers live in daily contact with Christ, who is our constant source of life and power. He is called “a living stone.” This is an interesting metaphor. We think of stones as inanimate objects with no life. Exposed to the elements, in time they are washed away. But Peter knew Jesus of Nazareth was solid and constantly stable. While people rejected Jesus as that foundation of life, He was “chosen” (elected) by God and is “precious” (v. 4). 

Even as Christ is “a living stone,” so we are to be “living stones” (v. 5 NIV). This is a reminder of 1:3 regarding our “lively hope” in the Resurrection. As living stones, our purpose in life is to be joined with other living stones for the work of the church. We become people built into a “spiritual house.” The church becomes that place where we gather in one accord as brothers and sisters through our common bloodline of Jesus. 

This household has a “holy priesthood.” A criticism of an “unholy” priesthood that failed to provide for God’s people is found in Ezekiel 34:1-10. In 1 Peter 2 this holy priesthood is not limited just to a select few, but includes every person who belongs to Jesus Christ. As a holy priesthood, all believers are to offer “spiritual sacrifices that please God” (v. 5 NLT). The thought is similar to Romans 12:1: “I beseech you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service.

• What is God building, and what are the building materials? 

B. The Cornerstone (1 Peter 2:6-8) 

6 Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 

The cornerstone was “the stone at the corner of two walls that unites them; specifically, the stone built into one corner of the foundation of an edifice as the actual . . . starting point of a building” (Unger’s Bible Dictionary). Thus, Christ as the Cornerstone is the source of everything His church should be. As we allow ourselves to be built upon Him, we shall grow into a solid and mature spiritual house which will last into eternity for His work. 

Peter concluded verse 6 (a quote from Isa. 28:16) by saying our belief in Christ will not lead us to shame or disappointment. However, in Mark 8:38, Jesus warned, “Whoever is ashamed of Me and of My words in this adulterous and sinful generation, of him the Son of Man also will be ashamed” (NKJV). 

That Christ is “precious” (1 Peter 2:7) means the honor of God has been acknowledged by us as being upon Him. His willing death for us, even while we were sinners, is what makes Him precious for us. Eternal life is found only in Him; thus, by its rarity, it is precious. Peter remembered numerous incidents in Jesus’ earthly ministry that revealed just how precious He was, and is. 

For those who believe, His life is near and full of salvation. But Peter quickly changed gears and spoke of those who rejected Him by being “disobedient” (v. 7) to the call of God. To reject Christ is to reject God. Thus, God chose to make the cornerstone of His salvation out of the One whom the Jews rejected. 

Peter then went on to relate how God turned the stone they rejected into the stone over which they stumbled. Verse 8 is based on Isaiah 8:14. The ministry of Jesus was seen as a scandal by His own people. John wrote, “He came unto his own, and his own received him not” (1:11).

• Why do so many people “stumble” (v. 8) over Jesus? 

C. A Royal Priesthood (1 Peter 2:9-10) 

9 But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should shew forth the praises of him who hath called you out of darkness into his marvellous light; 10 Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.         

Peter uses names that apply to Israel to present the Church as the new Israel of God. This does not mean God has dropped His promises to Abraham (see Rom. 9:6-8); but it does mean the Church has a special relationship to Him as His covenant people. 

A “chosen generation” was used of Israel in Isaiah 43:21 and Exodus 19:5-6. It is based on God’s covenant-making power to align Himself with His people. God has chosen us; we have not chosen Him. When we heard the Gospel message, we responded in faith through the Holy Spirit, and His love and holiness filled us with new life. 

We are also a “royal priesthood”—priests of the King. This is the basis of our “royalty.” A similar expression is found in Revelation 5:10: “[Thou] hast made us unto our God kings and priests: and we shall reign on the earth.” 

Our role as holy and royal priests gives us opportunity to intercede for our world and church. As priests, we have discarded our own righteousness and taken Christ’s righteousness upon ourselves. Our holiness comes from Him. We are loyal servants of the Mighty One. Thus, our intercession is one of boldness and faith. 

God’s people make up a “holy nation.” As the Church, we relate to our world not from its standards and values but from the standards of our holy God. Thus, we become a different pattern for the world to see. 

As Christians, we also are “a peculiar people.” The English word peculiar comes from the Latin peculium, which refers to a slave held as private property. The passage in 1 Peter reflects Isaiah 43:21, where the Lord speaks of a people He has formed for Himself. Thus, peculiar does not mean odd; rather, it means a people who belong exclusively to God. Such people are to give praises to God, who has brought us from darkness into light. 

In verse 10, Peter quotes from Hosea 1:6, 9-10; 2:1, 23. Here he indicates that the Gentiles in these Asian provinces who once lived in darkness of sin now are children of light and belong to God. The Church is that collection of people who were scattered with no identity and no salvation but are now caught up in the new language of God, which is mercy and love. The Church is made up of people who were the outcast, but are now God’s “living stones.” 

The Christian’s Greatness 

The Christian’s greatness lies not in himself or herself but in the fact that God, through Christ,

has chosen him or her to do His work in this world. A Christian is chosen for three things: 

1.  Obedience. The Christian is not chosen to do as he or she likes, but to do as God likes. 

2.  Privilege. This means a new and intimate relationship and fellowship with God through Christ will exist. 

3.  Service. A Christian’s honor is that he or she is a servant of God,

and this privilege is that they will be used for the purpose of God. 

2. SOJOURNERS, PILGRIMS, AND SERVANTS 

A. Honorable Living (1 Peter 2:11-12) 

11 Dearly beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; 12 Having your conversation honest among the Gentiles: that, whereas they speak against you as evildoers, they may by your good works, which they shall behold, glorify God in the day of visitation. 

The word strangers (v. 11) means “foreign settlers” or “dwellers in a strange land.” The word pilgrims means “visitors” or “those who tarry for a time in a foreign country, those who do not settle permanently.” The apostle is using these terms to indicate that his readers were just sojourners on earth; they were actually citizens of the heavenly country. 

Peter’s warning to his readers was to avoid those sinful practices that were evident in the country in which they were visiting. The lusts of the flesh would be those desires that are a result of man’s depraved nature. 

The word Gentiles is used by Peter as a synonym for unsaved people (v. 12). The suggestion is that unsaved people are watching Christians, speaking against them, and looking for excuses to reject the Gospel. Therefore, if unsaved people are to receive a witness from Christ, Christians must live honest lives. We must not only talk, but we must also walk the Christian life. 

• Describe the “war” (v. 11) believers must fight. 

B. Free Servants (1 Peter 2:13-16) 

13 Submit yourselves to every ordinance of man for the Lord's sake: whether it be to the king, as supreme; 14 Or unto governors, as unto them that are sent by him for the punishment of evildoers, and for the praise of them that do well. 15 For so is the will of God, that with well doing ye may put to silence the ignorance of foolish men: 16 As free, and not using your liberty for a cloke of maliciousness, but as the servants of God. 

The Bible does not give credence to religious/political theology that gives uncritical allegiance to the state (government). At the same time, the Bible makes it clear that orderly government is ordained by God to provide a foundation for meaningful life. Thus, even pagan rulers can rule effectively within this sphere of God’s ordained will in order to provide an atmosphere of peace in the world. It is no accident that Christ came into the world during the height of the Pax Romana, the peace of Rome. This was indeed the “fullness of the time” (Gal. 4:4), and the message was allowed to spread and ultimately claim control of the empire itself. 

First-century Christians faced a serious problem. They recognized Jesus was the King of the world. Thus, their allegiance was to His kingdom. What did that have to say to their relationship to the physical kingdom of Rome? Peter wrote that, for the sake of Jesus, Christians were to maintain order and good relations with the Roman state. Christians were to remember that the Roman empire, like every human state, will not last forever. They were to remember their lives were established in a Kingdom that lasts forever. 

“Every ordinance of man” (v. 13) means “every human institution” (ESV). If a law of the state required the Christian to do something contrary to God’s law, then Peter would make allowance for disobedience and the probable persecution it would bring. 

The first of those whom Christians were to respect was the king (emperor). The word used to describe the emperor, supreme, refers to that which exceeds or is superior. The emperor was in a position of power to hold sway with what he demanded. 

In verse 14, Peter said governors were to be obeyed. The reason is that government has a twofold purpose. The first is negative: government brings about order and law by punishing those who violate the social dictates of peaceful society. The second is positive: government commends those who preserve the law and add to the commonwealth. 

At the time Peter penned this letter, the probable emperor was Nero, who did not become a violent ruler until later in his reign. The early years of his reign were benevolent, and it is apparently this period that reflects the contents of 1 Peter. 

Verse 15 refers to those who speak against Christians. It is God’s will that Christians respond by doing good things—such as obeying government authorities—for His glory. His glory is served by the “foolish” being silenced. There are some Pauline passages that relate to this principle. In Romans 12:17, 20-21, Paul said Christians are to repay evil by doing good. In Ephesians 2:10, Paul wrote that we have been created by God to do good works. God has clearly ordained how believers are to relate to the world: by good works. 

In verse 16 of the text, Peter describes Christians as “free” people; on the other hand, he calls them “servants [bondslaves] of God.” He is obviously dealing with Christian freedom in relation to non-Christians. In such a case, we are to exercise our freedom as witnesses of God to the world. Thus, our liberty is never to be used as a “cover-up for evil” (v. 16 NIV). Apparently, Peter knew of some Christians who were misusing their freedom. The key for Christians is that we remember we are servants of God. Therefore, we should let the world know we belong to God by how we live. 

Faith and Faithfulness 

Christians are to do their duty as best they can. But even when they feel that they are making no difference, that they are failing to bring Christian values to the public arena, success is not the criteria. Faithfulness is. For the end, Christians have the assurance that even the most difficult political situations are in the hands of a sovereign God.—Charles Colson, Kingdoms in Conflict 

C. Four Laws (1 Peter 2:17) 

17 Honour all men. Love the brotherhood. Fear God. Honour the king. 

These four sayings are meant to be understood in pairs. We are called to give honor to all people. We acknowledge that every person is ultimately a child of God by virtue of creation. Yet, the “brotherhood” refers to those in the Church. We are to love our brothers and sisters in Christ. 

The same applies to our relationship between God and the king (government). We are to fear God—acknowledge His authority over every situation on earth. But we are to honor the king as he is due such honor. Again, such honor comes as the king obeys his God-ordained responsibilities. 

How do these verses relate to us who live in a democratic society? In Peter’s day there was little democracy. Even in Greece, democracy was reserved for the upper classes. We are still to honor those in positions of worldly power over us. Such honor never means an uncritical view of them or their policies. But it does mean our acceptance of the institution of government as God’s way of providing order for human life. 

3. SUBMISSIVE AND LOVING 

A. Words to Wives (1 Peter 3:1-6) 

1 Likewise, ye wives, be in subjection to your own husbands; that, if any obey not the word, they also may without the word be won by the conversation of the wives; 2 While they behold your chaste conversation coupled with fear. 

Women in the ancient world were treated as property. They had no rights, and men were free to divorce them with little or no reason (provided he return the dowry). Even in more conservative Jewish circles, men were given much higher privileges than women. 

With their newfound freedom in Christ, women had to come to terms with living as effective witnesses in a world that had little regard for them. The “likewise” of verse 1 connects these verses to the model of the suffering of Jesus recorded at the end of chapter 2. What at first seems odd in our day—that wives be subject to their own husbands—was actually liberating. It meant the woman was responsible to no other man other than her husband to direct her life. Even if the husband was not a believer, she was still to be subject to him. 

The unsaved husband was the primary mission field of the Christian wife. The Passion Translation renders verse 2, “For when they [husbands] observe your pure, godly life before God, it will impact them deeply.” If the husband would not respond to preaching (the Word), he just might respond to the godly life (“conversation”) of his wife. 

The “fear” of verse 2 is not fear toward the husband; rather, it is fear as respect toward God. 

In verses 3 and 4, Peter calls for women to be sure their lives reflect the inner qualities of peace and the Spirit as they minister to their husbands, rather than focusing on outward appearance. 

Verses 5 and 6 indicate that women of faith have existed from the beginning of time. Sarah and Abraham are lifted up as models of faith. 

Mutual Submission? 

Earlier in our marriage, I remember praying, Lord, how do Sarah and I mutually submit to each other when I am called to be the head? God’s inaudible voice spoke to my heart: Mutual submission is less about specific decisions and more about attitude. You submit to Sarah’s need for love out of reverence for Me, and she submits to your need for respect out of reverence for Me. No matter the disagreement, you can both display love and respect and thereby meet the other’s deepest need. This is mutual submission out of reverence for Me.—Emerson Eggerichs, The Love and Respect Experience 

B. Words to Husbands (1 Peter 3:7) 

7 Likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life; that your prayers be not hindered. 

After speaking to the wives, Peter addresses the Christian men in these congregations. In all likelihood, these Christian husbands had entire Christian families. We know from Acts 10 that the entire household of Cornelious was converted and baptized by Peter. The wife and children usually followed suit with the religion of the husband. 

“According to knowledge” means the husband is sensitive to the needs and claims of his wife. Paul made it clear in 1 Corinthians 7 that the husband and wife had a mutual claim upon one another regarding sexual life. The husband is to treat his wife as another human being, not as the property of the pagan world. 

The man is to honor his wife as “the weaker vessel.” The word weaker implies “powerless.” This was true in the ancient world. The woman was powerless in the general run of society. In spite of her powerlessness, she was to be treated with honor and respect. Paul used the same word in 2 Corinthians 10:10 to describe his own physical appearance. 

Peter then described married couples as “heirs together of the grace of life.” The word for “heirs together” (one Greek word) is used in Romans 8:17 to refer to our joint heirship with Christ; it is used in Hebrews 11:9 to show Abraham and Isaac were joint heirs in the covenant promises of God. Peter wrote that unity and proper treatment of the wife by the husband will result in their prayers being effective. 

• What can hinder a man’s prayers, and why?  

C. Words to the Church (1 Peter 3:8-9) 

8 Finally, be ye all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous: 9 Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that ye are thereunto called, that ye should inherit a blessing. 

In sentiment, aim and purpose, Christians are to be like-minded. Nothing will so impress the world about us, nor be so good for us, as unity. To act on one’s own agenda contrary to the rest is to harm oneself and others. 

Then, Peter called for showing compassion to one another. In adversity and in prosperity, we are to identify with our fellow believers. This quality calls for us to go beyond care for ourselves and have regard for what benefits others (see Rom. 12:15; 1 Cor. 12:26). 

Next, the apostle urged believers to love as family. If God is our Father, we are brothers and sisters in Christ. William Barclay wrote, “The simplest test of the reality of the Christianity of a man or a church is whether or not it makes them love their fellowmen.” 

To be “pitiful” and “courteous” means to be merciful and humble. We are not only to help our fellow believers and relieve their miseries, but we are also to bear with their weaknesses. We can best do so when we think modestly and humbly of ourselves. There is nothing that produces more discord than when we think too highly of ourselves. So Peter calls on us to be humble-minded, lest pride and arrogance should lead us to despise others. 

Believers are not to retaliate or take revenge when we have been wronged. The opposite is true. We are to seek to bless, calling down good on those who wrong us. God has called us to inherit His infinite blessing; therefore, we are to bless others regardless of the circumstances. 

• What will happen if we “repay evil with evil or insult with insult” (v. 9 NIV)? 

HOLY LOVE 

From the beginning, we were designed to be in relationship with God and to express that relationship by righteously relating to one another. True love for God is love for neighbor, and true love for neighbor is love for God. This is what holiness is and what holiness does. 

Our pursuit of holiness is a quest to be transformed by the triune God of grace so that we can reflect this God in all that we say and do. In the end, there should be no separation between loving God and loving our neighbor, because both are part of the same fabric of healthy, whole, and holy relations.—Dale Coulter, Holiness 

Daily Devotions  

M.  Sanctified Day (Exodus 16:22-30) 

T.  Sanctified Priest (Leviticus 22:10-15) 

W.  Sanctified People (Joshua 3:1-5) 

T.  Sanctified Through Truth (John 17:11-19) 

F.  Sanctified Completely (1 Thessalonians 5:16-23) 

S.  Sanctified by Christ’s Blood (Hebrews 13:10-15) 

Adopted from the Evangelical Sunday School Lesson Commentary 2020-2021.

Photo by chris liu on Unsplash.