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.”
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
