The Guide to Godly Living, 1 Peter 3 NASB, The Indepth Series.

 

1 Peter 3 New American Standard Bible (NASB)

Godly Living

3 In the same way, you wives, be submissive to your own husbands so that even if any of them are disobedient to the word, they may be won without a word by the behaviour of their wives, ² as they observe your chaste and^[a]respectful behaviour. ³ Your adornment must not be merely external—braiding the hair, and wearing gold jewellery, or putting on dresses; ⁴ but let it be the hidden person of the heart, with the imperishable quality of a gentle and quiet spirit, which is precious in the sight of God. ⁵ For in this way in former times the holy women also, who hoped in God, used to adorn themselves, being submissive to their own husbands; ⁶ just as Sarah obeyed Abraham, calling him lord, and you have become her children if you do what is right ^[b]without being frightened by any fear.

⁷ You husbands in the same way, live with your wives in an understanding way, as with ^[c]someone weaker, since she is a woman; and show her honour as a fellow heir of the grace of life, so that your prayers will not be hindered.

^8 [d]To sum up, all of you be harmonious, sympathetic, brotherly, kind-hearted, and humble in spirit; ⁹ not returning evil for evil or insult for insult, but ^[e]giving a blessing instead; for you were called for the very purpose that you might inherit a blessing. ¹⁰ For,

“The one who desires life, to love and see good days,
Must keep his tongue from evil and his lips from speaking deceit.
¹¹ “He must turn away from evil and do good;
He must seek peace and pursue it.
¹² “For the eyes of the Lord are toward the righteous,
And His ears attend to their prayer,
But the face of the Lord is against those who do evil.”

¹³ Who is ^[f]there to harm you if you prove zealous for what is good? ¹⁴ But even if you should suffer for the sake of righteousness, you ^[g]are blessed. And do not fear their ^[h]intimidation, and do not be troubled, ¹⁵ but ^[i]sanctify Christ as Lord in your hearts, always being ready to make a ^[j]defence to everyone who asks you to give an account for the hope that is in you, yet with gentleness and^[k]reverence; ^16 [l]and keep a good conscience so that in the thing in which you are slandered, those who revile your good behaviour in Christ will be put to shame. ¹⁷ For it is better, if ^[m]God should will it so, that you suffer for doing what is right rather than for doing what is wrong. ¹⁸ For Christ also died for sins once for all, the just for the unjust, so that He might bring us to God, having been put to death in the flesh, but made alive in the ^[n]spirit; ¹⁹ in ^[o]which also He went and made proclamation to the spirits now in prison, ²⁰ who once were disobedient, when the patience of God kept waiting in the days of Noah, during the construction of the ark, in which a few, that is, eight persons, were brought safely through the ^[p]water. ²¹ Corresponding to that, baptism now saves you—not the removal of dirt from the flesh, but an appeal to God ^[q]for a good conscience—through the resurrection of Jesus Christ, ²² who is at the right hand of God, having gone into heaven, after angels and authorities and powers had been subjected to Him.

Matthew Henry's Commentary

Verses 8-15

The apostle here passes from special to more general exhortations.

I. He teaches us how Christians and friends should treat one another. He advises Christians to be all of one mind, to be unanimous in the belief of the same faith, and the practice of the same duties of religion; and, whereas the Christians at that time were many of them in a suffering condition, he charges them to have compassion one of another, to love as brethren, to pity those who were in distress, and to be courteous to all. Hence learn, 1. Christians should endeavour to be all of one mind in the great points of faith, in real affection, and in Christian practice; they should be like-minded one to another, according to Christ Jesus (Rom. 15:5), not according to man’s pleasure, but God’s word. 2. Though Christians cannot be exactly of the same mind, yet they should have compassion one for another, and love as brethren; they ought not to persecute or hate one another, but love one another with more than common affection; they should love as brethren. 3. Christianity requires pity to the distressed, and civility to all. He must be a flagrant sinner, or a vile apostate, who is not a proper object of civil courtesy, 1 Cor. 5:11; 2 John 1:10, 11.

II. He instructs us how to behave towards enemies. The apostle knew that Christians would be hated and evil-entreated of all men for Christ’s sake; therefore,

1. He warns them not to return evil for evil, nor railing for railing; but, on the contrary, “when they rail at you, do you bless them; when they give you evil words, do you give them good ones; for Christ has both by his word and example called you to bless those that curse you, and has settled a blessing on you as your everlasting inheritance, though you were unworthy.” To bear evils patiently, and to bless your enemies, is the way to obtain this blessing of God. Learn, (1.) To render evil for evil, or railing for railing, is a sinful unchristian practice; the magistrate may punish evil-doers, and private men may seek a legal remedy when they are wronged; but private revenge by duelling, scolding, or secret mischief, is forbidden Prov. 20:22; Luke 6:27; Rom. 12:17; 1 Thess. 5:15. To rail is to revile another in bitter, fierce, and reproachful terms; but for ministers to rebuke sharply, and to preach earnestly against the sins of the times, is not railing; all the prophets and apostles practised it, Isa. 56:10; Zeph. 3:3; Acts 20:29. (2.) The laws of Christ oblige us to return blessing for railing. Matt. 5:44; “Love your enemies, bless those that curse you, do good to those that hate you, and pray for those that persecute you. You must not justify them in their sin, but you must do for your enemies all that justice requires or charity commands.” We must pity, pray for, and love those who rail at us. (3.) A Christian’s calling, as it invests him with glorious privileges, so it obliges him to difficult duties. (4.) All the true servants of God shall infallibly inherit a blessing; they have it already in a great degree, but the full possession of it is reserved to another state and world.

2. He gives an excellent prescription for a comfortable happy life in this quarrelsome ill-natured world (1 Pet. 3:10): it is quoted from Ps. 34:12-14. “If you earnestly desire that your life should be long, and your days peaceable and prosperous, keep your tongue from reviling, evil-speaking, and slandering, and your lips from lying, deceit, and dissimulation. Avoid doing any real damage or hurt to your neighbour, but be ever ready to do good, and to overcome evil with good; seek peace with all men, and pursue it, though it retire from you. This will be the best way to dispose people to speak well of you, and live peaceably with you.” Learn, (1.) Good people under the Old and new Testament were obliged to the same moral duties; to refrain the tongue from evil, and the lips from guile, was a duty in David’s time as well as now. (2.) It is lawful to consider temporal advantages as motives and encouragements to religion. (3.) The practice of religion, particularly the right government of the tongue, is the best way to make this life comfortable and prosperous; a sincere, inoffensive, discreet tongue, is a singular means to pass us peaceably and comfortably through the world. (4.) The avoiding of evil, and doing of good, is the way to contentment and happiness both here and hereafter. (5.) It is the duty of Christians not only to embrace peace when it is offered, but to seek and pursue it when it is denied: peace with societies, as well as peace with particular persons, in opposition to division and contention, is what is here intended.

3. He shows that Christians need not fear that such patient inoffensive behaviour as is prescribed will invite and encourage the cruelty of their enemies, for God will thereby be engaged on their side: For the eyes of the Lord are over the righteous (1 Pet. 3:12); he takes special notice of them, exercises a providential constant government over them, and bears a special respect and affection to them. His ears are open to their prayers; so that if any injuries be offered to them they have this remedy, they may complain of it to their heavenly Father, whose ears are always attentive to the prayers of his servants in their distresses, and who will certainly aid them against their unrighteous enemies. But the face of the Lord is against those that do evil; his anger, and displeasure, and revenge, will pursue them; for he is more an enemy to wicked persecutors than men are. Observe, (1.) We must not in all cases adhere to the express words of scripture, but study the sense and meaning of them, otherwise we shall be led into blasphemous errors and absurdities: we must not imagine that God hath eyes, and ears, and face, though these are the express words of the scripture. (2.) God hath a special care and paternal affection towards all his righteous people. (3.) God doth always hear the prayers of the faithful, John 4:31; 1 John 5:14; Heb. 4:16. (4.) Though God is infinitely good, yet he abhors impenitent sinners, and will pour out his wrath upon those that do evil. He will do himself right, and do all the world justice; and his goodness is no obstruction to his doing so.

4. This patient humble behaviour of Christians is further recommended and urged from two considerations:—(1.) This will be the best and surest way to prevent suffering; for who is he that will harm you? 1 Pet. 3:13. This, I suppose, is spoken of Christians in an ordinary condition, not in the heat of persecution. “Ordinarily, there will be but few so diabolical and impious as to harm those who live so innocently and usefully as you do.” (2.) This is the way to improve sufferings. “If you be followers of that which is good, and yet suffer, this is suffering for righteousness; sake (1 Pet. 3:14), and will be your glory and your happiness, as it entitles you to the blessing promised by Christ” (Matt. 5:10); therefore, [1.] “You need not be afraid of any thing they can do to strike you with terror, neither be much troubled nor concerned about the rage or force of your enemies.” Learn, First, to follow always that which is good is the best course we can take to keep out of harm’s way. Secondly, To suffer for righteousness sake is the honour and happiness of a Christian; to suffer for the cause of truth, a good conscience, or any part of a Christian’s duty, is a great honour; the delight of it is greater than the torment, the honour more than the disgrace, and the gain much greater than the loss. Thirdly, Christians have no reason to be afraid of the threats or rage of any of their enemies. “Your enemies are God’s enemies, his face is against them, his power is above them, they are the objects of his curse, and can do nothing to you but by his permission; therefore trouble not yourselves about them.” [2.] Instead of terrifying yourselves with the fear of men, be sure to sanctify the Lord God in your hearts (1 Pet. 3:15); let him be your fear, and let him be your dread, Isa. 8:12, 13. Fear not those that can only kill the body, but fear him that can destroy body and soul, Luke 12:4, 5. We sanctify the Lord God in our hearts when we with sincerity and fervency adore him, when our thoughts of him are awful and reverend, when we rely upon his power, trust to his faithfulness, submit to his wisdom, imitate his holiness, and give him the glory due to his most illustrious perfections. We sanctify God before others when our deportment is such as invites and encourages others to glorify and honour him; both are required, Lev. 10:3. “When this principle is laid deeply into your hearts, the next thing, as to men, is to be always ready, that is, able and willing, to give an answer, or make an apology or defence, of the faith you profess, and that to every man that asketh a reason of your hope, what sort of hope you have, or which you suffer such hardships in the world.” Learn, First, An awful sense of the divine perfections is the best antidote against the fear of sufferings; did we fear God more, we should certainly fear men less. Secondly, The hope and faith of a Christian are defensible against all the world. There may be a good reason given for religion; it is not a fancy but a rational scheme revealed from heaven, suited to all the necessities of miserable sinners, and centering entirely in the glory of God through Jesus Christ. Thirdly, Every Christian is bound to answer and apologize for the hope that is in him. Christians should have a reason ready for their Christianity, that it may appear they are not actuated either by folly or fancy. This defence may be necessary more than once or twice, so that Christians should be always prepared to make it, either to the magistrate, if he demand it, or to any inquisitive Christian, who desires to know it for his information or improvement. Fourthly, These confessions of our faith ought to be made with meekness and fear; apologies for our religion ought to be made with modesty and meekness, in the fear of God, with jealousy over ourselves, and reverence to our superiors.

Verses 16-17

The confession of a Christian’s faith cannot credibly be supported but by the two means here specified—a good conscience and a good conversation. conscience is good when it does its office well, when it is kept pure and uncorrupt, and clear from guilt; then it will justify you, though men accuse you. A good conversation in Christ is a holy life, according to the doctrine and example of Christ. “Look well to your conscience, and to your conversation; and then, though men speak evil of you, and falsely accuse you as evil-doers, you will clear yourselves, and bring them to shame. Perhaps you may think it hard to suffer for well-doing, for keeping a good conscience and a good conversation; but be not discouraged, for it is better for you, though worse for your enemies, that you suffer for well-doing than for evil-doing.” Learn, 1. The most conscientious persons cannot escape the censures and slanders of evil men; they will speak evil of them, as of evil-doers, and charge them with crimes which their very souls abhor: Christ and his apostles were so used. 2. A good conscience and a good conversation are the best means to secure a good name; these give a solid reputation and a lasting one. 3. False accusation generally turns to the accuser’s shame, by discovering at last the accuser’s indiscretion, injustice, falsehood, and uncharitableness. 4. It is sometimes the will of God that good people should suffer for well-doing, for their honesty and for their faith. 5. As well-doing sometimes exposes a good man to suffering, so evil-doing will not exempt an evil man from it. The apostle supposes here that a man may suffer for both. If the sufferings of good people for well-doing be so severe, what will the sufferings of wicked people be for evil-doing? It is a sad condition which that person is in upon whom sin and suffering meet together at the same time; sin makes sufferings to be extreme, unprofitable, comfortless, and destructive.

Verses 18-20

Here, I. The example of Christ is proposed as an argument for patience under sufferings, the strength of which will be discerned if we consider the several points contained in the words; observe therefore, 1. Jesus Christ himself was not exempted from sufferings in this life, though he had no guilt of his own and could have declined all suffering if he had pleased. 2. The reason or meritorious cause of Christ’s suffering was the sins of men: Christ suffered for sins. The sufferings of Christ were a true and proper punishment; this punishment was suffered to expiate and to make an atonement for sin; and it extends to all sin. 3. In the case of our Lord’s suffering, it was the just that suffered for the unjust; he substituted himself in our room and stead, and bore our iniquities. He that knew no sin suffered instead of those that knew no righteousness. 4. The merit and perfection of Christ’s sacrifice were such that for him to suffer once was enough. The legal sacrifices were repeated from day to day, and from year to year; but the sacrifice of Christ, once offered, purgeth away sin, Heb. 7:27; 9:26, 28; 10:10, 12, 14. 5. The blessed end or design of our Lord’s sufferings was to bring us to God, to reconcile us to God, to give us access to the Father, to render us and our services acceptable, and to bring us to eternal glory, Eph. 2:13, 18; 3:12; Heb. 10:21, 22. 6. The issue and event of Christ’s suffering, as to himself, were these, he was put to death in his human nature, but he was quickened and raised again by the Spirit. Now, if Christ was not exempted from sufferings, why should Christians expect it? If he suffered, to expiate sins, why should not we be content when our sufferings are only for trial and correction, but not for expiation? If he, though perfectly just, why should not we, who are all criminals? If he once suffered, and then entered into glory, shall not we be patient under trouble, since it will be but a little time and we shall follow him to glory? If he suffered, to bring us to God, shall not we submit to difficulties, since they are of so much use to quicken us in our return to God, and in the performance of our duty to him?

II. The apostle passes from the example of Christ to that of the old world, and sets before the Jews, to whom he wrote, the different event of those who believed and obeyed Christ preaching by Noah, from those that continued disobedient and unbelieving, intimating to the Jews that they were under a like sentence. God would not wait much longer upon them. They had now an offer of mercy; those that accepted of it should be saved, but those who rejected Christ and the gospel should be as certainly destroyed as ever the disobedient in the times of Noah were.

The Bible Panorama

1 Peter 3

V 1–7: SPIRITUAL SPOUSES The same high degree of conduct and consideration should apply both to wives and to their husbands. Submissiveness to their husbands and cultivating an inner life of beauty should be the wives’ concern. That is more important than wearing fashionable clothes and jewellery and having a nice hairstyle. Their godliness should be such a powerful testimony that it will win unsaved husbands for Christ. Christian husbands should treat their wives with great understanding and consideration as the weaker vessel. The test for husbands is whether they can pray openly with their wives after the way they have treated them.

V 8–12: HUMBLE HARMONY One-mindedness, com-passion, tender-hearted love, courtesy, giving way to others, and controlled speech are all tokens of the harmony that comes from a humble lifestyle marked by repentance and actively seeking what God wants.

V 13–17: CLEAR CONSCIENCE It is important that believers sanctify God in their hearts so that they can always give a response to anyone who asks why they hope in Christ. With good conscience, their testimony will be strong, and they will be upheld by God even if they suffer wrongly.

 V 18: EXCELLENT EXAMPLE The excellent example of Christ is quoted. He ‘suffered once for sins, the just for the unjust, that He might bring us to God’. No suffering we endure for Him, or for His cause or teaching, can compare with His suffering for us.

V 19–22: SALVATION’S SYMBOL In between Christ’s death and resurrection, He proclaimed His victory to departed spirits. Linking this with those who were disobedient in the days of Noah, Peter makes the connection between water and salvation and passes on to the picture of baptism as a mere symbol of salvation. Baptism can never cleanse the soul or conscience. The crucified and risen Christ does this for those who trust in Him.

Dictionary of Bible Themes

2425 gospel, requirements of

The gospel demands an obedient response to all that God has done for humanity in Jesus Christ. This includes faith in God, trust in the work of Jesus Christ, the repenting of sin, being baptised, and becoming like Christ through discipleship.

The requirement of faith

Belief in God Heb 11:6 See also Jn 10:38; Jn 11:25-27; Jn 14:8-11

Trust in Jesus Christ Jn 3:14-16 See also Jn 1:12-13; Jn 3:36; Jn 7:37-39; Jn 20:31; Ac 13:38-39; Ac 16:31; Ro 3:22

The requirement of repentance

A conscious change of mind and heart Ac 3:17-20 See also Ps 51:17; Jer 3:12-13; Jer 6:16; Lk 18:13-14; Ac 17:30

Turning away from sin Ac 8:22 See also 2Ch 7:14; Ps 34:14; Isa 59:20; Jer 25:4-6

Turning towards God Ac 20:21 See also Dt 4:29-31; Dt 30:8-10; Isa 44:21-22; Isa 55:6-7; Hos 14:1-2; Jas 4:8-10

The requirement of baptism

Ac 2:38 See also Mt 28:18-20; Ac 8:12,36-38; Ac 10:47-48; Ac 19:1-5; Ac 22:16

The requirement of public confession of Jesus Christ

Ro 10:9-10 See also Mt 10:32 pp Lk 12:8-9

The requirement of discipleship

Willingness to learn from Jesus Christ Mt 11:28-30 See also Jn 13:14-15; Php 2:5; 1Pe 2:21

Willingness to obey Jesus Christ Jn 14:15 See also Jn 14:21,23; Jn 15:10; 1Jn 2:3-6; 1Jn 3:21-24; 1Jn 5:3; 2Jn 6

Willingness to suffer for the sake of Jesus Christ Mt 16:24 pp Mk 8:34 pp Lk 9:23 See also Ac 14:21-22; Php 1:29; 2Ti 3:10-12; Jas 1:2; 1Pe 3:14; 1Pe 4:12-19

Dictionary of Bible Themes

6512 salvation, necessity and basis of

Scripture stresses that fallen human beings are cut off from God on account of their sin. All need to be saved, if they are to enter into a new relationship with God as their Creator and Redeemer. Salvation is not the result of human achievement, privilege or wisdom, but depends totally upon the graciousness of a loving God, supremely expressed in the cross of Jesus Christ. People must respond in repentance and faith if they are to benefit from God’s offer of salvation in Christ.

The necessity of salvation

The universal rule of sin in human nature Isa 64:6; Ro 3:19-23; Ro 5:12-18; Ro 7:24; Eph 2:3

Sin cuts humanity off from God Isa 59:1-2 See also Ge 3:22-24; Eph 2:1-5; Eph 4:18

Sin enslaves humanity to evil Jer 13:23; Hos 5:4; Zec 7:11-12; Ro 7:14-20; 2Pe 2:13-19

Salvation is grounded in the love of God

Salvation is not based on human achievement Ro 3:28; Eph 2:8-9 See also Ac 15:7-11; Ro 4:1-3; Ro 5:1-2; Gal 2:16,21; 2Ti 1:9

Salvation is grounded in God’s love for his people Eph 2:4-5 See also Dt 7:1-8; Jn 3:16-17; Ro 5:8; 2Th 2:16; 1Jn 4:9-19

Salvation is grounded in God’s grace Ro 3:22-24 See also Jn 1:16; Ac 15:11; Ro 5:15-17; 2Co 6:1-2; Eph 1:5-8; Eph 2:4-10; 1Ti 1:14-15; Tit 2:11; Tit 3:4-7; Heb 2:9

Salvation and the work of Jesus Christ

Salvation is grounded in the work of Jesus Christ Ac 5:30-31; 1Ti 1:15 See also Jn 4:42; Ac 4:10-12; Ro 5:9-10; Php 3:20-21; 2Ti 1:9-10; Tit 3:5-7; Heb 7:24-25; 1Jn 4:14

Jesus Christ’s death was totally sufficient for salvation 1Pe 3:18 See also Jn 17:1-4; Ac 4:10-12; Gal 1:3-4; Eph 1:5-10; 1Ti 2:5-6; 2Ti 1:9-10; Heb 10:10; 1Jn 4:9-10; Rev 7:9-10

Salvation demands a human decision

Jn 3:36; Ac 3:19 See also Mk 1:15; Lk 8:50; Jn 3:17-18; Ac 2:37-39; Heb 12:25; 1Pe 2:4-8; 1Jn 5:10

Encyclopaedia of The Bible

HOLINESS (קֹ֫דֶשׁ, H7731, separateness, or brightness, or freshness; ἁγιωσύνη, G43, holiness (quality); ἁγιασμός, G40, holiness (process or result); ἁγιότης, G42, holiness (condition); ὁσιότης, G4009, devoutness, piety of life.

I. New Testament

A. Vocabulary. Four Gr. substantives are rendered as “holiness” in RSV. Their occurrences are comparatively infrequent. They are as follows: ἁγιωσύνη, G43, holiness as a quality (Rom 1:4; 2 Cor 7:1; 1 Thess 3:13); ἁγιασμός, G40, holiness as a process or result, sanctification, consecration (Rom 6:19, 22; 1 Cor 1:30; 1 Thess 4:3, 4, 7; 2 Thess 2:13; 1 Tim 2:15; Heb 12:14; 1 Pet 1:2); ἁγιότης, G42, holiness as a condition (2 Cor 1:12; Heb 12:10); ὁσιότης, G4009, devoutness, piety of life (Luke 1:75; Eph 4:24).

Holiness in the NT is expressed chiefly through the adjective ἅγιος, G41, which recurs some 230 times. Το ἅγιον, “the holy,” “what is holy,” occurs as a pure substantive. It is used of sacrificial meat (Matt 7:6) and the earthly sanctuary (Heb 9:1).

Τα ἅγια, lit. “the holies,” is used for the sanctuary (Heb 8:2; 9:24, 25; 13:11), for the holy place or outer court of the Temple (Heb 9:2), and for the heavenly sanctuary (Heb 9:12; 10:19).

̔Ο ἅγιος, “the Holy One,” is used of God the Father in the OT, but only of Christ the Son in the NT, unless 1 John 2:20 is an exception (Mark 1:24; Luke 4:34; John 6:69; Acts 3:14; Rev 3:7). ̔Οι ἅγιοι, “the holy ones,” is used of angels (1 Thess 3:13; 2 Thess 1:10), and of saints, i.e. Christians consecrated to God (Acts 9:13, 32; Rom 1:7; 8:27; 12:13; 15:25; 1 Cor 1:2; 6:12; 2 Cor 1:1; Eph 2:19; 3:8; Phil 4:22; Col 1:4, 26; 1 Tim 5:10; Heb 6:10). It occurs sixty times in all.

The verb ἁγιάζω, G39, “to make holy,” “consecrate,” “sanctify,” appears twenty-seven times. Other adjectives are ὅσιος, G4008, “devout,” “pious,” “pleasing to God,” which in LXX is equivalent to häsid (“loyal to covenant relations”; cf. Rev 15:4, of God Himself), Hebrews 7:26 (of Christ), and 1 Timothy 2:8; Titus 1:8 (of Christians); and ἱερός, G2641, “holy,” “sacred” (1 Cor 9:13; 2 Tim 3:15).

̔Ο ὁσιός, “the Holy One,” is used of Christ in Acts 2:27 and 13:35 in identical quotations from Psalm 16:10. (Cf. Rev 16:5.) The pl. noun τα ὅσια, “divine decrees” (lit. “the holy acts”) occurs in Acts 13:34 in a quotation from Isaiah 55:3. The adverb ὁσίως, G4010, “devoutly,” “in a manner pleasing to God,” is found only in 1 Thessalonians 2:10.

In LXX ἅγιος, G41, is invariably utilized to render the Heb. קֹ֫דֶשׁ, H7731. The fact that the Gr. term was appropriated wholly in the interests of the OT view of holiness is determinative for NT usage.

B. Meaning. The hagios family of words is of major significance in understanding the NT representation of holiness, and we shall therefore concentrate on these, beginning with the adjective itself.

1. ̔́Αγιος. This is the least used of five synonyms in classical Gr. The term “holy” had to be filled with fresh content; hence, as H. Cremer saw, hagios “is one of the words wherein the radical influence, the transforming and newly fashioning power of revealed religion is most clearly shown” (Crem, 35). It has a history similar to the Heb. qōdes. Originally it was a cultic concept, indicating that which is consecrated or devoted to or qualified to approach a deity (Arndt, 9). Its earliest established attestation is in Herodotus where it is used in close association with the sanctuary (5.119). It is also applied to the gods. But hagios does not appear to have been related to man in connection with the cultus, hagnos being preferred (TDNT, 89).

There are indeed some few instances in the NT where this cultic sense persists. This is particularly the case in OT quotations and allusions to the former dispensation. Jerusalem is described as the holy city as in the OT (Matt 4:5; 27:53; Rev 11:2). The same expression is applied to the heavenly Jerusalem (Rev 21:2, 10; 22:19). The Temple is spoken of as the holy place (Matt 24:15; Acts 6:13; 21:28). The mount of transfiguration is holy (2 Pet 1:18). It is noticeable that all these instances are related to places rather than persons. Even in this connection, hagios soon shades over into the fuller meaning of holy, i.e. pure, perfect, worthy of God (Arndt, 9). The term is employed in this sense with reference to the law of God (Rom 7:12), the temple of the body (1 Cor 3:17), the temple of the Church (Eph 2:21), and the spiritual sacrifice of the Christian (Rom 12:1).

In the great preponderance of occurrences, hagios is used of persons and signifies a relationship to God, who is Himself holy (John 17:11; 1 Pet 1:15; Rev 4:8). The prophets of the OT are described as holy (Luke 1:70; Acts 3:21; 2 Pet 3:2). John the Baptizer is “a righteous and holy man” (Mark 6:20). The apostles are holy (Eph 3:5). The most common reference of all is to Christians who, because of their position before God in Christ and the sanctifying work of the indwelling Spirit, are properly designated holy. This is connected closely with their calling and election (Col 3:12; 2 Tim 1:9). The commandment they have received, to which obedience must be given, is holy (2 Pet 2:21). This association between calling, commandment and holiness is crystallized in 1 Peter 1:15, 16: “As he who called you is holy, be holy yourselves in all your conduct; since it is written, ‘You shall be holy, for I am holy.’”

The fact that hagios is the NT equivalent of qōdes suggests that the idea of separation and purity is carried over into a new context. It is given a reinforced ethical and spiritual cast. Hagios as applied to Christians means set apart for God, reserved for His praise and service. Believers have been made holy by the saving work of Christ on the cross, which has separated them from this present evil world and translated them into the kingdom of God’s dear Son (Col 1:13). They are continually being made holy by the work of the Spirit within, which enables them to respond to the NT summons to live in righteousness and purity. According to G. B. Stevens, hagios is “above all things a qualitative and ethical term” (HDB II, 399). This is indicated by the adjectives with which it is paired: δίκαιος, G1465, “righteous” (Mark 6:20; Acts 3:14), and ἄμωμος, G320, “blameless” (Eph 1:4; 5:27; Col 1:22).

2. ̔Αγιάζω. The verb is rare in extra-Biblical usage. In the LXX it is the usual rendering of the root קדשׁ, in its verbal forms. In the NT hagiazō is used of things in the sense of setting aside or rendering them suitable for ritual purposes (cf. Matt 23:19; the altar makes the gift sacred [1 Tim 4:5], what is received with thanksgiving is consecrated by the Word of God and prayer). It is used also of profane things made holy by contact with the sacred (cf. Matt 23:17; the temple makes the gold sacred). With reference to persons, the verb may signify to “consecrate,” “dedicate,” “make holy,” i.e. “include in the inner circle of what is holy, in both religious and moral uses of the word” (Arndt, 8). It is so used of the Church which Christ sanctified and cleansed “by the washing of water with the word” (Eph 5:26), and of Christians consecrated by baptism (1 Cor 6:11).

Hagiazō also may mean to sanctify by the blood of sacrifice, i.e. to atone for sins (Heb 2:11; 9:13; 10:10, 14, 29; 13:12). Sometimes its significance is to treat as holy or to reverence (Matt 6:9; Luke 11:2; 1 Pet 3:15). Its basic connotation is to consecrate or sanctify by contact with the One who alone is holy, God Himself. So Christians are ἡγιασμένοι, in a state of having been sanctified (John 17:19; Acts 20:32; 26:18; Rom 15:16; 1 Cor 1:2). It is God who sanctifies (John 17:17; 1 Thess 5:23). The reflexive to sanctify oneself, which is frequent in the OT, does not occur in the NT except in Revelation 22:11 (where the sense is somewhat different and NEB has “let the dedicated man be true to his dedication”).

3. ̔Αγιωσύνη. Rendered as holiness in KJV, ASV, RSV. This rare word is constructed from the adjective ἅγιος, G41, by extension as an abstract term of quality, on the analogy of δικαιοσύνη, G1466, “righteousness,” from δίκαιος, G1465, “righteous.” It is not found in pre-Biblical Gr. It is distinguished from ἁγιασμός, G40, indicating sanctification rather than sanctifying. It is distinguished from ἁγιὁτης, as indicating rather a quality than a state (TDNT, 114). Where it is used in the LXX, the element of glory is involved as well as holiness.

The three NT occurrences are all in the Pauline epp. In Romans 1:4, “according to the Spirit of holiness” is contrasted with “according to the flesh” (v. 3). Some take this to be an exact rendering of the Heb. רוּחַ הַקֹּדֶשׁ, “Holy Spirit” (Ps 51:11; Isa 63:10), but the antithesis with flesh would rather imply that it is Christ’s own spirit. In 2 Corinthians 7:1 Paul urges his converts to cleanse themselves from everything which can defile, either flesh or spirit, and thus to “make holiness perfect in the fear of God” (NEB “complete our consecration”). The ethical character of hagiōsunē is obviously prominent here. This is equally the case in 1 Thessalonians 3:13, where Paul’s prayer for his readers is that the Lord may make their hearts firm so that at the Parousia they may stand before God the Father “unblamable in holiness.”

4. ̔Αγιασμός. The KJV renders this five times as “holiness” and five times as “sanctification.” The ASV trs. it uniformly as “sanctification” and RSV uniformly as “holiness.” As we have seen, the verb hagiazō is derived from the same stem as the adjective hagios. In a further development, hagiasmos is produced from hagiazō as an active verbal noun. It is distinguished both from hagiōsunē and hagiotēs, since its construction implies sanctifying rather than sanctification either as a condition (hagiotēs) or as a quality (hagiōsunē). Hagiasmos when used in a moral sense (as it is invariably) denotes a process or on occasion the result of a process. It is infrequent in the LXX and has no specific Heb. equivalent (TDNT, 113).

In the NT it is confined to the epistles and occurs mainly in the context of Gentile Christianity. Hagiasmos is the will of God for the believer (1 Thess 4:3). It is manifested in the sphere of sexual morality as he learns how to hallow and honour his body (NEB) or his wife (ASV, RSV). The opposite of hagiasmos is “uncleanness” (4:7). The body, which was once employed in the service of impurity and lawlessness, now must be yielded to God in the service of righteousness, with hagiasmos (“a holy life” NEB) as the goal in view (Rom 6:19). In this emancipation from sin in the service of God, the return (lit. “fruit”) he gets is holiness (Rom 6:22). Hagiasmos is linked with modesty (1 Tim 2:15).

The source of hagiasmos is God. Only God is holy and only He can sanctify. This He does in Christ whom He has made to be our hagiasmos as well as our wisdom, righteousness and redemption (1 Cor 1:30). Hagiasmos is said to be by or in (en) the Spirit (2 Thess 2:13; 1 Pet 1:2). Without it no one will even see the Lord when He returns (Heb 12:14). Hence, it is to be aimed at and striven for as the goal of Christian life (Heb 12:14).

5. ̔Αγιότης. Rendered as holiness in KJV, ASV, RSV. This is another rare word (found only in Heb 12:10, and perhaps 2 Cor 1:12). It occurs in 2 Maccabees 15:2, and in Psalm 28:2 in one tr. of the Hexapla. Its meaning is sanctification rather as a condition or state as distinct from sanctifying as a process (hagiasmos). Hagiotēs is an essential attribute of God which He shares in measure with His children, so that it can be said that they “share his holiness” (Heb 12:10). This is virtually equivalent to “partakers of the divine nature” (2 Pet 1:4). Although this state is only consummated and perfected in glorification, the implication of Hebrews 12:10 seems to be that already in this life believers partake of God’s holiness.

The other NT occurrence of hagiotēs is less certain, since a textual problem is involved. In 2 Corinthians KJV reads ἁπλότητι, “in simplicity,” but ASV, RSV, and NEB prefer ἁγιότητι, “in holiness.” It may well be that this more difficult reading (in view of the fact that Paul does not elsewhere use hagiotēs), is in fact, correct. If so, holiness is matched with godly sincerity (εἰλικρινία). The gen. is not necessarily possessive as Procksch assumes (TDNT, 114); it may be one of origin, indicating that holiness and sincerity in the believer spring from the working of God’s grace. In this case a qualitative element is also implied (cf. G. Abbott-Smith, A Manual Greek Lexicon of the NT, 3rd ed. [1937], 5).

C. Holiness of God. In the OT the holiness of God is trebled in the praises of the seraphim: “Holy, holy, holy is the Lord of hosts” (Isa 6:3). The trisagion is repeated in the NT as John in his vision is permitted to hear the living creatures which surround the heavenly throne singing in ceaseless antiphon: “Holy, holy, holy, is the Lord God Almighty” (Rev 4:8). This threefold reiteration, however, is not merely impressive in its effect. It is related to the trinity of persons in the Godhead, and this factor, implicit in the OT, is made explicit in the NT. The Son addresses the Holy Father (John 17:11); He is Himself the Holy Servant or Child (Acts 4:30); and the third Person of the Godhead is the Holy Spirit (John 14:26). Holiness is not reserved for one but belongs to each.

Be Blessed today

Yours because of His Grace

For the sake of His Kingdom and His Church

Southport,  Merseyside, England