of good works in the holiness. It is significant that he is using 1 Peter here. He explains that being “sober” (1 Peter 1:13) means fasting in moderation, that overdoing it results in poor health and even the inability to relate to people in social situations. He agrees that restraint in gluttony, sexuality, and other lusts are valuable expressions of good works as long as one realizes this is an affirmation of one’s faith, not an achievement of merit. The key is reasonableness and sensibility, moderation. This, of course, may differ from person to person, so cannot be adhered to merely as a set of rules without consideration.
On the other hand, the acknowledgment of restraint cannot be abandoned; the point is that faith and knowledge of Christ are needed to live a life in which one understands right and wrong in a moderate way, always seeking to never return to the past life of ignorance and wickedness (Bielfeldt, 2015).
Luther accuses his adversaries of misunderstanding Peter’s words that the prophet is holy because of his special revelation from God; Luther argues that every Christian has the revelation within himself – indeed this is the participation in God’s “goods.” He proceeds to describe how one lives the holy life: when you give yourself to God, you become his. We do not do holy things to become holy, we live a life acceptable to God because we belong to him who is holy (Bielfeldt, 2015, vol. 1: 101). Luther admonishes that this does not mean that we can live however we please: this is “stupid, changing Christian life into carnal liberty” (ibid.: 102). On the other hand, works do not bring salvation; faith liberates from sin. Good works and a holy life merely follow as an example to others. Works of service will automatically follow from this holy life. It must be remembered that it is God alone who transforms (ibid.: 98–102).
Other Interpretations
Many current scholars also focus on the phrase “gird for action” (or be prepared). The second participle “be alert” or “be sober” underscores the sense of intensity in the exhortation. It is not clear whether the adjective “perfect” is modifying “sober” (live in “perfect alertness,” extending to all aspects of behavior, akin to “pay attention”, e.g., Hort, 1898; Michaels, 1988: 55; Bauer et al., 1957: 810) or to “hope” (“perfectly set your hope,” suggesting “set your hope without hesitation or faltering”. See Kelly, 1969: 66; Selwyn, 1958: 140). The admonition “be sober” usually refers to moderation in the use of alcohol, but many modern scholars understand it in its broader sense of self‐control and clarity of mind (e.g. Kelly, 1969: 66). These qualities are needed in order to enter into the fulfillment of anticipated hope. Others follow some of the early thinkers, such as Bede, and read it as a baptismal challenge – as baptized Christians we are now obligated to live a certain kind of life before God, free from the pagan past and now living an existence characterized by holiness. Kelly makes the point that holiness here is not just ritual purity as in the Old Testament, but is “the freedom from sin and absolute moral integrity which fellowship with God makes imperative” (Kelly, 1969: 69). Peter provides practical applications – avoidance of slander, impure associations, drunkenness, violence, abominable pride, and so on (Kelly, 1969: 69; Selwyn, 1958: 141).
From his perspective as a writer, Emerson is impressed with Peter’s emphasis on holiness and applies his exhortation to the church of all time. On the occasion of the dedication of the Second Church Vestry in Boston, Mass. on February 28, 1831, Emerson speaks about the purposes for the erection of the hall and cited 1 Peter 1:16 in particular, that the hall should be used to contribute to holy living, “we should be holy as he is holy” (Emerson, 1992: 270).
The Message Bible, an idiomatic translation, expresses an interesting dynamic sense of the whole passage:
So roll up your sleeves, put your mind in gear, be totally ready to receive the gift that’s coming when Jesus arrives. Don’t lazily slip back into those old grooves of evil, doing just what you feel like doing. You didn’t know any better then, you do now. As obedient children, let yourselves be pulled into a way of life shaped by God’s life, a life energetic and blazing with holiness. God said, “I am holy, you be holy.” (MSG)
The Heidelberg Catechism (l563), primarily interested in Christ’s work of redemption through his blood, omits the reference to the readers’ redemption from their “past futile existence” (Pelikan II, IV: 435). The Dordrecht Confession (1632), reflecting the later radical Reformation era, is similar: “The church of the living God he bought and redeemed with his own precious blood” (ibid.: 778). In contrast, the earlier Catechesis and Confession of Polish Brethren (1574) includes even more of the ideas of the verse
(Pelikan II, IV: 727).
This passage has influenced popular music as well. In 1950, the folk singer and writer Bob Dylan included numerous times the phrase “the blood of the Lamb” in his album “Saved” (lyrics are available online). Dylan’s interviewer Gilmour explains, however, that Dylan does not intend to express any particular message by using biblical words or phrases in his music, that his hearers will interpret the meaning themselves (Gilmour, 2004: 120). His use of these phrases from 2 Peter does indicate that this passage made an impression on him.
Verses 17–23 are used in the lectionaries for the Easter season of many faith groups: the Revised Common Lectionary is used by churches all over the world, for example by the Roman Catholics, the Episcopalians, the Lutherans, and the United Methodists (see Blass and Debrunner, 1961; textweek.com/1, 2 Peter.htm; Choral Literature for Sundays and Seasons, 66).
Peter continues with the implications of the holy life – a life typified by holiness is also characterized by love of one another. Because God is holy, we must be holy; because the Word is living and abiding, we should abide in holiness and demonstrate brotherly love. Although the word is philadelphion (literally “brotherly love”), it should be understood in a generic sense to include women as well. “Sibling love” would perhaps be better (Michaels, 1988: 73). Peter uses Isaiah 40:6–8 as a “centerpiece” to link this section together (vv.23–25): the perishability of human existence, like the transient grass, contrasts remarkably with the everlasting and dynamically abiding word of God.
The early thinkers are concerned with the nature of this holy life; what it looks like in practical terms. Hilary of Arles makes a point: “True purity comes from within. If the soul is clean, the body will be cleansed as well” (Intro. Comm. on 1 Peter, PLSupp 3: 87: ACC). Oecumenius is more concerned with the connection between the power of the Spirit and our behavior among one another (Comm. on 1 Peter, PG 119: 528: my tr.).
Current scholars are also interested in the focus of this passage on the life of holiness and understand the passage in a variety of ways. Green (2007: 50–52), using historical and social‐scientific methodology, elaborates on the multifacetedness of ancient conversion.
Other scholars such as Michaels are intrigued by the language used: that the perfect tenses of agnizo (consecrate, purify, v.22), anagennao (give new birth, v.23), and the aorists of apotithemi (put off, v.21) and geuomai (yearn, v.23), along with the imagery of seed (v.23) and growth (v.22), convey that salvation is both in the present and something we are anticipating (Green, 2007; see also Michaels, 1996: 251).
Others argue that the entire epistle is a baptismal liturgy with this passage (vv.22–25) being the “baptismal dedication delivered by the officiant following the actual baptism” (Martin, 1992: 36). Boismard (1956: 339–352) modifies the theory by suggesting that rather than the epistle being entirely a liturgy (Priesker, 1951: 152–156; Cross, 1957) or a homily (Perdelwitz, 1911), it contains several fragments of a primitive baptismal liturgy. He suggests that vv.22–25 is one of four baptismal hymns used by Peter.
Various
