Ed Urzi

“He indeed was foreordained before the foundation of the world, but was manifest in these last times for you” (1 Peter 1:20).

We can draw comfort from our text in 1 Peter 1:20, for it tells us that Jesus’ sacrificial death did not serve as God’s contingency plan in response to human sin. Instead, God foreordained a plan for human redemption before the world began.

You see, God knew how the first human couple would respond when they were tempted with the forbidden fruit from the tree of the knowledge of good and evil- and He addressed their response “before the foundation of the world.” In addition to what we read here in 1 Peter 1:20, several other Biblical passages touch upon the subject of God’s foreordination as well…

“this Jesus, delivered up according to the definite plan and foreknowledge of God, you crucified and killed by the hands of lawless men” (Acts 2:23 ESV).

“Here in Jerusalem, Herod and Pontius Pilate got together with the Gentiles and the people of Israel. Then they turned against your holy Servant Jesus, your chosen Messiah. They did what you in your power and wisdom had already decided would happen” (Acts 4:27-28 CEV).

“For God saved us and called us to live a holy life. He did this, not because we deserved it, but because that was his plan from before the beginning of time—to show us his grace through Christ Jesus (2 Timothy 1:9 NLT).

Thus, in the words of one commentator, 1 Peter 1:10 presents us with a God who served as the Redeemer before He was the Creator. ₍₁₎ That truth has now been made visible (or “manifest”) to those who are living in “these last times.” That period began with the Apostle Peter’s generation and continues into this day. In light of this, we should take care to distinguish between the “last times” and the “end times.”

The phrase “end times” generally refers to the events that will occur just prior to the close of the current chapter of human history. In contrast, “these last times” began with Jesus’ ascension and will conclude upon His return. One source illustrates the relationship between these ideas with the imagery of a roadway that runs alongside a mountainous cliff….

“History is not, and has not, been rushing towards a distant brink that would end this current order; even in apostolic times, history had reached that brink – and has run parallel to it since.” ₍₂₎

(1) See Barclay, William. William Barclay’s Daily Study Bible, “The Christless Life And The Christ-Filled Life (1Pe_1:14-25).”

(2) Guzik, Dave, 1 Timothy 4 – God’s Man Of Truth And Integrity (4:1) https://enduringword.com/bible-commentary/1-timothy-4/

“knowing that you were ransomed from the futile ways inherited from your forefathers, not with perishable things such as silver or gold, but with the precious blood of Christ, like that of a lamb without blemish or spot” (1 Peter 1:18-19 ESV).

Virtually everyone is familiar with the Biblical account of Adam and Eve-  and 1 Peter 1:18 focuses our attention on the lingering effects of their decision to transgress God’s command in the Garden of Eden. For instance, this reference to “…the empty way of life handed down to you from your forefathers” (NIV) traces its origin directly back to the events of Genesis chapter three.

Let’s consider Adam, the first human being. Adam’s act of disobedience in the Garden of Eden severed the fellowship with God he previously enjoyed. However, the effect of that decision also carried over to his descendants as well. Since it is impossible to give others something we do not possess, Adam’s loss of fellowship with God meant that he had nothing to pass to his descendants other than the example of his disobedience. Adam’s offspring thus grew to be like him, even to this day.

This helps explain this reference to our redemption from “…from the empty way of life handed down to you from your ancestors” (NIV). A life lived apart from a relationship with the Creator ultimately leads to futility, but we have been redeemed from that kind of life through Christ.

In addition, we can also approach this passage from the perspective of the traditional observances that others added to the Old Testament Law. The Gospel of Mark identified some of those elements…

“…The Pharisees and all the Jews do not eat unless they give their hands a ceremonial washing, holding to the tradition of the elders… they observe many other traditions, such as the washing of cups, pitchers and kettles…” (Mark 7:3-4 NIV).

Those rules did nothing to facilitate a genuine relationship with God. Jesus noted the futility of those practices with the following observation…

“So the Pharisees and the teachers of the Law asked Jesus, ‘Why is it that your disciples do not follow the teaching handed down by our ancestors, but instead eat with ritually unclean hands?’ Jesus answered them, ‘How right Isaiah was when he prophesied about you! You are hypocrites, just as he wrote:

‘These people, says God, honor me with their words, but their heart is really far away from me. It is no use for them to worship me, because they teach human rules as though they were my laws!’ ‘You put aside God’s command and obey human teachings'” (Mark 7:5-8 GNT).

1 Peter 1:18 thus offers the encouraging reminder that we have been redeemed from such things.

“knowing that you were not redeemed with corruptible things, like silver or gold, from your aimless conduct received by tradition from your fathers, but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1:18-19).

While the concept of “redemption” may be familiar to airline travelers, retail shoppers, and others who participate in various consumer loyalty programs, the Biblical concept of redemption is one that stretches back into the Old Testament era. For instance, let’s consider the related concept of a “kinsman-redeemer” as it appears within the pages of the Old Testament.

Although the role of a kinsman-redeemer may be largely unfamiliar to contemporary audiences, it is an important Biblical concept that holds significant interest for those who follow Christ. A kinsman-redeemer was someone who held the power to act on behalf of a family member in several ways…

• He possessed the ability to re-purchase family property.
• He could redeem another family member who had been sold into slavery.
• A kinsman-redeemer could punish those who injured a relative.
• He could assume responsibility for continuing the lineage of a deceased male relative.

These responsibilities are most clearly defined in the Biblical book of Ruth. As we consider these duties, it should be easy to apply them to our relationship with Christ. For example, Jesus serves as our kinsman-redeemer in several respects…

• He is related to us through our common humanity.
• His death on the cross served as the purchase price to redeem us from our estrangement from God.
• He then cares for us, protects us, provides for us, and gives eternal life to those who accept and follow Him.

The following commentary offers some further insight into Jesus’ act of redemption on our behalf…

“The word redeemed (Gr lytroō) refers to the payment of a required price to release one from an obligation. This is one of the most important words in the Bible since it succinctly describes the atonement of Jesus Christ and the reason for His death on the cross. Peter refers to the fact that his readers, like all Christians, have been released from empty and meaningless lives by a payment made on their behalf.

The value of the payment that was made was far greater than silver or gold in any amount; it was the blood of Christ, meaning His death on the cross, which paid the price of release from traditional, pagan conduct. The command to live holy lives for our brief sojourn on the earth, in the interim, as we wait for the consummation of our salvation, is based upon the great price paid by Jesus Christ.” ₍₁₎

(1) Edward E. Hindson and Woodrow Michael Kroll, eds., KJV Bible Commentary (Nashville: Thomas Nelson, 1994), 2604.

“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” (1 Peter 1:17 KJV).

The singular reference to “work” here in 1 Peter 1:17 represents an important detail that might easily escape our attention. You see, this word serves to identify a person’s “business, employment, [or] that which any one is occupied.” ₍₁₎ With that definition in mind, let’s compare this verse to Jesus’ message from Matthew 16:27….

“For the Son of Man will come in the glory of His Father with His angels, and then He will reward each according to his works.”

While these references to “work” and “works” may appear similar, they are not the same. In Matthew 16:27, Jesus used a word that speaks of our deeds, practices, and behaviors. ₍₂₎ Taken together, this tells us that God will judge our individual actions (as Jesus says in Matthew 16:27), as well as the “business” of our lives, as we’re told here in 1 Peter 1:17.

That “business” reflects the character of our lives, the qualities that distinguish us, or the things we are known for. So these passages tell us that God will examine what we are as well as what we do. In light of this, we should pay close attention to those things that occupy our lives. A simple question such as, “What am I known for?” can help us in that self-assessment.

We should also note this reference to the word “sojourning” in 1 Peter 1:17. This word is synonymous with the idea of a traveler or a person on a journey. A sojourner is someone who may live for an extended period in one place, but is not a citizen of that area. Today, we might use the term “resident alien” or “foreign national” to describe such a person.

This passage thus serves to remind us that God’s people are passing through this life on the way to another place. That knowledge should encourage us to honor God as we journey through the various stages of life. In light of these things, we should demonstrate respect for God in our economic activities, governmental interactions, and personal relationships as we pass the time of our sojourning here.

If we view the days and years of our earthly existence as a pilgrimage on the way to an eternal destination, it should help us make good choices as we conduct the business of our lives.

(1) G2041 ergon https://www.blueletterbible.org/lexicon/g2041/kjv/tr/0-1/

(2) G4234 praxis https://www.billmounce.com/greek-dictionary/praxis

“And if you address as Father the one who impartially judges according to each one’s work, live out the time of your temporary residence here in reverence” (1 Peter 1:17 NET).

Most of us have probably interacted with others who have exhibited some form of bias. Perhaps it was someone who benefited from his or her relationship with an important or influential person. It may have been a leader who worked to ensure that a son or daughter received a favorable position over those who were better qualified. Maybe it was someone who failed to receive justice because the guilty party had a patron in a position of authority.

These unfortunate realities are summarized by the following maxim: “It’s not what you know, but who you know.” While it is often easy to see that principle at work in the various circumstances of life, our text from 1 Peter 1:17 offers a different perspective. For instance, consider this reference to “…the one who impartially judges according to each one’s work” in the passage quoted above. This portion of Scripture reminds us that God does not “grade on the curve” so to speak.

In other words, God does not adjust His view of our behavior based on what others may (or may not) be doing. Unlike those who seek to normalize a standard or behavior simply because “everyone else is doing it,” God is a completely impartial judge. On one hand, this can be a great comfort, for it tells us that God will account for every influence upon the decisions we make. This includes those extenuating circumstances that might exonerate us. We can always count on God to render an impartial and fair verdict- and those who are quietly doing His will under adverse circumstances can be assured that no detail of their service will go unnoticed.

On the other hand, those who are forgiven of their sins in Christ do not have a license to take advantage of their heavenly Father’s graciousness. Unlike an earthly father who demonstrates unwarranted favor toward a son or daughter who engages in inappropriate behaviors, 1 Peter 1:17 tells us that we should not expect a similar response from our heavenly Father.

Because we are beloved by God in Christ, we should therefore consider the impact of our choices and decisions. Just as we are fearful of hurting those whom we love, our love for God should prompt us to conduct ourselves accordingly. The prospect of facing God’s impartial judgment thus serves as a useful guardrail that helps keep us accountable and encourages us to stay on the right path.

“And if you call on the Father, who without partiality judges according to each one’s work, conduct yourselves throughout the time of your stay here in fear” (1 Peter 1:17).

If we were to borrow a computer software programming term, we might say that 1 Peter 1:17 presents us with a “conditional statement.” This describes a type of cause-and-effect relationship: if a condition is met, then an action is performed.

The grammar of this passage assumes that the first part of that conditional statement (“if you call on the Father“) has already been fulfilled. ₍₁₎ So, in view of that fulfilled condition, this passage urges us to take action as a result: “…conduct yourselves throughout the time of your stay here in fear.”

That brings us to the word “fear.” Our modern-day use of this word usually invokes a sense of apprehension or the state of being afraid. However, the word “fear” is also is used to convey the qualities of reverence, honor, and respect. Consider how Jesus employed this word in the Gospel of Luke…

“And I say to you, My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!” (Luke 12:4-5).

When we speak of our responsibility to “fear God” in this manner, it means that we should honor and respect Him above all else. This attitude of honor, respect, and reverence serves as the basis for what we read here in 1 Peter 1:17. Yet, even though the word “fear” communicates an attitude of honor and respect in this context, we should avoid the mistake of thinking that we have nothing to be afraid of regarding God.

While God is loving, slow to become angry, kind, gracious, and compassionate, He is also to be respected and honored. He is not to be treated lightly, for “It is a fearful thing to fall into the hands of the living God” as we are told in Hebrews 10:31.

Nevertheless, we have no reason to be fearful of God when we approach Him through Christ, for it is there where we will find love and acceptance through His sacrifice on our behalf. Thus, we can experience freedom without fearfulness in our relationship with God, for everything that might strike terror within us regarding our Creator has been eliminated through Jesus’ atoning sacrifice.

(1) “The ‘if’ does not introduce an hypothesis but a fulfilled condition. ‘Since,’ or ‘in view of the fact,’ is the idea in the word…The idea in the Greek is, ‘in view of the fact that you call on as Father.'” (Kenneth S. Wuest, Word Studies in the Greek New Testament (1 Peter 1:17-21) Copyright © 1942-55 by Wm. B. Eerdmans Publishing Co.

“The scripture says, ‘Be holy because I am holy'” (1 Peter 1:16 GNT).

The portion of Scripture referenced here in 1 Peter 1:16 is taken from the Old Testament book of Leviticus (see Leviticus 11:44). In fact, the phrase “be holy” appears seventeen times in the New King James translation of Leviticus. This represents the most appearances of that phrase in any Biblical book by a wide margin. Thus, it is useful to consider the various applications that are associated with this Biblical mandate.

For instance, the book of Leviticus employs the phrase “be holy” in relation to the following…

• Offerings made unto God (Leviticus 6:18, 27).
• Defilement (in the context of inappropriate contact with various types of insect species- Leviticus 11:41-45).
• Family relationships, idolatry, occultic practices, social responsibility, business relationships, environmental responsibility, and a host of other human behaviors (Leviticus 19:2 and following).
• Spiritual leadership (Leviticus 21:6-8).
• Human freedom and responsibility (in the context of the year of Jubilee – see Leviticus 25:12 and other related directives from that chapter).

So this concept did not suddenly appear within the Biblical epistle of 1 Peter without prior context. Instead, the Old Testament Scriptures repeatedly referenced this idea. This was true of the book of Leviticus in addition to other Biblical books such as Exodus, Numbers, and Deuteronomy.

Peter thus reminded his readers (both ancient and modern) that holiness is an unchanging attribute of God’s nature. Furthermore, God seeks to shape our lives in a manner that will enable us to adopt that characteristic. The following commentators lend their insights to this important concept…

“Fulfilling God’s call to holiness requires that we, like obedient children, break off with the lifestyle of the world (characterized by lusts and ignorance) …The primary idea behind holiness is not moral purity (though the idea includes moral purity), but it is the idea of apartness – that God is separate, different from His creation, both in His essential nature and in the perfection of His attributes. Instead of building a wall around His apartness, God calls us to come to Him and share His apartness – to Be holy, for I am holy.” ₍₁₎

“Holiness essentially defines the Christian’s new nature and conduct in contrast with his pre-salvation lifestyle. The reason for practicing a holy manner of living is that Christians are associated with the holy God and must treat Him and His Word with respect and reverence.” ₍₂₎

(1) Guzik, David, 1 Peter 1 – (13-17) The conduct of those who are saved © Copyright – Enduring Word https://enduringword.com/bible-commentary/1-peter-1/

(2) John F. MacArthur Jr., The MacArthur Study Bible: New American Standard Bible. (Nashville, TN: Thomas Nelson Publishers, 2006), 1 Pe 1:15.

“but as He who called you is holy, you also be holy in all your conduct, because it is written, ‘Be holy, for I am holy'” (1 Peter 1:15-16).

Unfortunately, the word “holy” is a word that people often seem to use with little concern for its meaning. For instance, it’s not unusual to hear the word “holy” employed as an exclamation or expression of surprise. Nevertheless, those who use the word “holy” in a careless or disrespectful manner should reconsider doing so, especially if they know and respect the One who is most closely associated with that term.

You see, the word “holy” expresses the qualities of moral purity and ethical perfection. This is especially true when used in relation to God. This word can also describe a person or thing that has been consecrated or “set apart” in a spiritual sense. When used appropriately, “holiness” conveys God’s moral perfection and complete separation from anything that is wrong, corrupt, immoral, or impure.

The Biblical book of Revelation also associates holiness with Jesus Himself. As Jesus stated in His own words…

“Write this letter to the angel of the church in Philadelphia. This is the message from the one who is holy and true. He is the one who has the key of David. He opens doors, and no one can shut them; he shuts doors, and no one can open them” (Revelation 3:7 NLT).

Of course, some may readily acknowledge Jesus’ holiness while struggling to apply this directive from 1 Peter 1:16: “Be holy, for I am holy.” As fallible human beings, the qualities of moral purity and ethical perfection may seem to be unattainable goals. Yet even though human beings are imperfect, we do possess the ability to exhibit holy, God-honoring character.

For instance, we can interact with others in a respectable and morally pure manner. We can prayerfully seek to consecrate ourselves and avoid those things that are wrong, corrupt, immoral, or impure. This does not mean that we can lead lives of sinless perfection, but it does mean that we should seek to emulate God’s character in our conduct and manner of life.

One commentator summarizes God’s agenda within this call to holiness…

“God’s will has always been that His children reflect His character (cf. Titus 2:14). The goal of Christianity is not only heaven when we die, but Christlikeness now (cf. Rom. 8:29-30; 2 Cor. 3:18; 7:1; Gal. 4:19; Eph. 1:4; 2:10; 4:13; 1 Thess. 3:13; 4:3,7; 5:23). Jesus’ task was not only remission of sin, but the restoration of the image of God in fallen mankind.” ₍₁₎

(1) Dr. Bob Utley. Free Bible Commentary, Copyright © 2014 Bible Lessons International https://www.freebiblecommentary.org/new_testament_studies/VOL02/VOL02B_01.html

“As obedient children, do not be conformed to the passions of your former ignorance” (1 Peter 1:14 ESV).

As mentioned previously, the word “obey” often generates a sense of internal resistance. Yet there are several Biblical instances where God ordains a commitment to obedience in our relationships with others. Colossians 3:20 offers one such example: “Children, obey your parents in all things, for this is well pleasing to the Lord” (Colossians 3:20).

We find another example in the New Testament epistle of Titus: “Remind them to be subject to rulers and authorities, to obey, to be ready for every good work” (Titus 3:1). We also have the following counsel regarding church leadership from the epistle to the Hebrews: “Obey those who rule over you, and be submissive, for they watch out for your souls, as those who must give account. Let them do so with joy and not with grief, for that would be unprofitable for you” (Hebrews 13:17).

If we struggle to fulfill these initiatives, it may help to think of them as duties or responsibilities that have been entrusted to us. We can honor God by acting on these directives, for in doing so, we are indirectly acting in obedience to Him. We can follow that path willingly, or unwillingly as illustrated by the following excerpt from the Biblical book of Psalms…

“The Lord says, ‘I will guide you along the best pathway for your life. I will advise you and watch over you. Do not be like a senseless horse or mule that needs a bit and bridle to keep it under control'” (Psalm 32:-9 NLT).

In addition, we should remember that virtually everyone is required to demonstrate obedience in one form or another. Just as one authority figure must act in obedience to those with higher levels of authority, no one escapes this responsibility. Nevertheless, we must balance that commitment with the acknowledgement that human obedience ultimately lies with the highest authority, God Himself.

That recognition should prompt us to reject those authorities who seek to compel us to act illegally, immorally, or unethically. Authorities who demand obedience in violation of clear Biblical standards are those who justify an exception to this general rule. As the Apostle Peter himself once said, “We ought to obey God rather than men” (Acts 5:29).

We will consider this responsibility in greater detail in later portions of our look at the Epistle of 1 Peter. But for now, we can say that if we are faced with such a choice, we, like Peter, we ought to obey God rather than men.

“as obedient children, not conforming yourselves to the former lusts, as in your ignorance” (1 Peter 1:14).

“Obedience” is a difficult concept in many respects. On one hand, we often have little difficulty in obeying those rules that pertain to something we enjoy. In addition, many of us are perfectly willing to live in obedience to a regulation or directive that benefits us in some way. However, it is more difficult to live in obedience to an authority figure, a rule that inconveniences us, or ultimately, to God Himself.

This may explain the enduring popularity of fictional accounts that feature heroic characters who overcome the forces of oppression. Those forces are often associated with an attitude of insolence, arrogance, and hubris- and since it is always gratifying to see arrogance humbled, it’s easy to see why such narratives remain so popular.

It is not uncommon to find similar attitudes among human authorities as well. However, it would be a mistake to assume that our negative experiences with self-important authority figures also apply to Christ. You see, Jesus sets a very different precedent in this area…

“So Jesus went back with them to Nazareth, where he was obedient to [Mary and Joseph]…” (Luke 2:51 GNT).

“For I have come down from heaven, not to do My own will, but the will of Him who sent Me” (John 6:38).

“…being found in appearance as a man, He humbled Himself and became obedient to the point of death, even the death of the cross” (Philippians 2:8).

We should also consider Jesus’ attitude of humility as demonstrated at the Last Supper…

“So (Jesus) got up from the table and took off his robes. Picking up a linen towel, he tied it around his waist. Then he poured water into a washbasin and began to wash the disciples’ feet, drying them with the towel he was wearing…

After he washed the disciples’ feet, he put on his robes and returned to his place at the table. He said to them, ‘Do you know what I’ve done for you? You call me ‘Teacher’ and ‘Lord,’ and you speak correctly, because I am. If I, your Lord and teacher, have washed your feet, you too must wash each other’s feet. I have given you an example: Just as I have done, you also must do'” (John 13:4-5, 12-15 CEB).

So if we chafe at this directive from 1 Peter 1:14 and its admonition to act “as obedient children,” we should remember that Jesus is the one who leads by example in this area.