Well, I did a quick study this week, just a quick search.
If you did a more thorough one, you may find the answer to be different than this.
But in a quick search this week, I discovered that the word holy is recorded in the Bible,
both Old and New Testament, somewhere around 700 times.
That's a lot of times.
It's also a big book, and lots of words are used lots of times.
But it may surprise you that if you were to compare that and do a quick search between the word holy
and maybe the words love, or grace, or mercy, or salvation, or good,
holiness blows them out of the water.
I mean, for the most part, it doesn't even come close.
Where holy is mentioned some 700 times,
some of those words that we might expect to actually be mentioned over and over and over
might be mentioned 200, 300 times in the Old and New Testament.
I found that to be actually quite surprising.
But it goes to show us the importance that God places on his own holiness,
and then also living lives that are holy and righteous in his sight.
There's two ways that the various forms of holy are used in the Bible.
The first is in describing God.
We're told in Revelation chapter 4 and verse 8 that the throne of God is surrounded by creatures
who continuously say out in praise to God,
holy, holy, holy is the Lord God Almighty,
who was and is and is to come.
We just sang a song that's rooted in Revelation chapter 4.
And when we come to this word in the Bible,
we find it very often being used to describe God in this way.
When the Bible says that God is holy,
what it means is that he is absolutely perfect,
righteous, and glorious in all that he is and in all that he does.
One author put it this way,
that the holiness of God refers to the unparalleled majesty
of his incomparable being and his blameless,
faultless, unblemished moral purity.
So when we come to this word and we see it in relation to God,
we're thinking of the perfection of God,
the highness of God,
that he is absolutely incomprehensibly perfect
and righteous in everything that he is and in everything that he does.
But holy in the Bible can also refer to people and things.
And when it's used in this way,
it really means to be set apart
or devoted to God's purposes and God's glory.
Now that's the definition we really want to wrap our brides around now.
So let me say it again.
To be holy in the Bible when it's not describing God,
when it's being used in one of these other ways,
it really is referring to something that is set apart,
that is devoted to God's glory and to God's purpose.
For example, Exodus chapter 31 and verse 15
says that the weekly Sabbath day for Israel was holy to the Lord,
meaning that Israel was to devote the weekly Sabbath
to God's purpose and glory through rest and worship.
To use that Sabbath day for any other thing
other than God's glory in rest and worship
was a sacrilegious sin
because that day was set apart,
devoted to God's glory and God's purpose.
When we study on through the Old Testament,
we find that the various instruments
used in the tabernacle and in the temple
were made holy to the Lord,
meaning that the basins that the priest would use
for their various duties
were not to be used for any other thing.
Those basins in and of themselves
were set apart to this particular purpose
in God's plan and God's glory and God's purpose.
We see that the other thing,
certain animals are set apart and made holy,
devoted to the worship of God.
And to use those things for any other purpose,
as Israel did at times do,
invited the wrath of God.
Well, the Bible also says that
we are to be holy,
devoted to God's purpose and God's glory.
So in the beginning,
Adam and Eve were holy beings,
not in the sense that God is holy
because that would make them God
and they weren't God,
but they were holy beings created by God
and they were created to glorify him.
They were created to enjoy him as their creator.
But of course,
they fell short of God's purpose and glory,
according to Romans 3,
when they disobeyed God's instructions
and they sinned in rebellion against God.
And what was first devoted to God's glory
was then devoted to God's wrath.
Do you see the exchange now?
Adam and Eve in their innocence
are devoted for the purpose
to live their lives,
to glorify their Lord and enjoy their creator.
But because of their rebellion
and because of their sin,
they then and of themselves
became devoted to God's wrath.
And it is only in God's grace and mercy
that his wrath was not poured out on them
in that moment.
A testament to the goodness of God
even amidst his wrath.
But this is why the gospel of Jesus
is so necessary.
Because as the son of God,
Jesus was perfectly holy.
He fulfilled all the demands of the law.
And on the cross,
he was devoted to God's wrath
on our behalf
so that all who trust in him
will be given his righteousness.
So there's another exchange that takes place.
It's the exchange that the Old Testament anticipates
that is ultimately revealed
in the person of Jesus.
You see, it's because of our sin
that each one of us is devoted
to God's eternal wrath.
But it is through Christ alone
that we can once again
be devoted to God's glory and purpose.
So are you following me?
We are created for God's glory,
but our sin falls short of the glory of God.
Therefore, we are now devoted to God's wrath.
And the fact that you have any life to live at all
is a testament to God's graciousness
even to those who are in rebellion against him.
But God in his own love
sends his only son
who was perfectly holy
to suffer his wrath
so that we now can be made holy again
through him and through him alone.
You see, this is where 1 Peter's discussion of holiness
comes into view for us.
Since we have been united together
on account of our union with Christ,
we are called together
to be God's holy people.
In fact, flip back just a page,
perhaps in your Bibles,
to 1 Peter 2, verse number 9.
Peter says,
you are a chosen race,
a royal priesthood,
a holy nation,
a people for his own possession
that you may proclaim
the excellencies of him
who called you out of darkness
into his marvelous light.
Once you were not a people,
but now you are God's people.
Once you had not received mercy,
but now you have received mercy.
And what is the end of that mercy
that we have been shown?
That God has his people
that are a holy nation
that are to proclaim
the excellencies of his glory
fulfilling the original purpose
of Adam and Eve in creation
so he saves us
and redeems us
and calls us together
so that then we may reflect his purpose
and his glory
in the way that we live.
So now that we have received
the righteousness of Christ
through his cross,
we are called as his people
to live in total devotion
to the glory and purposes of God.
But then as we study
Peter's instructions for holiness,
we need to remember
that the purpose of this letter
was to encourage and challenge Christians
who were facing intense suffering
for their faith.
And it is in this context of suffering
that Peter flavors these instructions here
in chapter four relating to our holiness.
In fact,
in the case of these Christians
to which he's writing,
it was their holiness
that actually caused them
to face such hardship.
So if we could summarize
the point of these verses
and the point of the message today,
it would be this.
God calls us to holiness
to pursue holiness
even when it produces suffering.
And it is his gospel
that provides us with the hope
that is necessary
as we suffer
on account of our new life in Christ.
Okay, do you have that?
That's the summary.
That's the big picture
of what we want to accomplish
as we work through these verses.
God calls us to pursue holiness
even when it means
that we're going to suffer.
And then his gospel comforts us
as we inevitably face the suffering
that comes along with a holy life.
So let's work through it together.
Number one,
I want you to see our call to holiness.
Our call to holiness.
Verse one,
since therefore Christ suffered in the flesh,
arm yourselves with the same way of thinking.
Notice that our call here
is grounded in the gospel of Jesus.
That Christ suffered in the flesh.
But what does Christ's suffering
have to do with how we live our lives?
And for that answer,
we look back just a few verses.
If you'll go to chapter three
and verse 18,
Peter writes,
for Christ also suffered for what?
Once for sins.
The righteous for the unrighteous.
That he might bring us to God
being put to death in the flesh,
but made alive in the spirit.
So first,
Jesus suffered and died
to pay for our sins.
The righteous one
absorbs the wrath of God
set against the unrighteous ones.
We understand the Bible's teaching here.
Death is the result of sin.
But Jesus,
as the perfectly sinless son of God,
had no sin for which he had to pay.
That's why Peter,
in that great sermon
on the day of Pentecost,
Acts 2.24 says,
God raised him up,
loosing the pangs of death,
because it was not possible
for him to be held by it.
Why was it not possible
for Jesus to be held by death?
Because Jesus had no sin
for which he had to pay.
Therefore, death had no claim on Jesus.
The death that he died,
he died for the sins of his people.
Those who have,
according to Ephesians 2,
been redeemed by the blood of the cross.
So then,
when we consider Christ's suffering
concerning our holiness,
we do so because our devotion
to sin and to self
was the very reason
that he suffered.
You see, this is the thing,
this is why the gospel focus
is so necessary.
And when we don't focus on the gospel
and everything that we do,
Christians can so easily
lose sight of this.
Why does it matter
how I live my life?
Because the sinfulness of your life
is the very reason
that Christ came to die.
He didn't come
just to make us feel better
about stuff.
He didn't come
just as a superior example
of how to go through
living in morality
and in good works.
That was not his purpose.
His purpose was to come
and die for our sin.
Why then would we feel
it's okay
to continue on
in the very sin
that put him on the cross?
Paul refers to this
in Romans chapter 6.
For the death that he died,
he died to sin
once for all.
But the life he lives,
he lives to God.
So you also
must consider yourselves
dead to sin
and alive to God
in Christ Jesus.
Let not sin
therefore reign
in your mortal body
to make you
obey its passions.
Do not present
your members to sin
as instruments
for unrighteousness,
but present yourselves
to God
as those who have been
brought from death
to life
and your members to God
as instruments
for righteousness.
Why does our holiness matter?
Why does Peter
lead off with
for just like
Christ suffered
in the flesh?
Because our holiness
has everything to do
with Christ's suffering.
It has everything
to do with the gospel.
But it's not just that
that Peter's getting at here.
Jesus' suffering
also sets an example
for our holiness.
Jesus pursued
the will
and the glory
and the purpose
of God
knowing full well
that it would ultimately
lead to intense suffering
and death.
That's why
Peter writes here
that we are to
arm ourselves
with the same way
of thinking.
In other words,
he's saying
you need to have
the mind of Christ
in this
who pursued
God's purpose,
who pursued
God's will,
who pursued
God's glory
knowing
that it would lead
to the cross.
So, church,
have this same mind
when it comes
to your own holiness.
Our call to holiness
begins with
looking to Christ
and living
in conformity
to him.
A total transformation
of thought
that is produced
by the Spirit
through the gospel.
Here's why we say
it's a total transformation
of thought.
because before
the gospel
comes in
and transforms
our lives,
the power of God,
who do we live for?
Well, me.
My life
is characterized
by what makes
me happy.
My life
is primarily
characterized
by self-preservation
and self-advancement.
But when we come
to the gospel
and we examine
who Christ was
and what Christ did,
we find
that that was
not his pursuit.
His pursuit
was not
self-advancement
and self-fulfillment
in the sense
that we would
pursue those things.
He actually
pursued
God's purpose,
the glory
of the Father,
even though
it meant
his own suffering.
And when we
come to Christ
and the Spirit
moves in
and transforms
our lives,
he transforms
our minds.
You see,
this is how we deal
with the reality
of man's will
as we begin
to understand theology.
That before Christ,
our desires
are set wholly
on ourselves.
But it is through
the work of the Spirit
that our desires
are transformed
and we then pursue
the desires of God.
Paul talks about this
to the Romans as well.
Romans chapter 12.
Do not be conformed
to this world.
Be transformed
by what?
The renewing
of your mind.
That by testing
you may discern
what is the will of God,
what is good
and acceptable
and perfect.
And then Peter
goes on
to describe
what kind of holy life
is produced
by this transformation
of the mind.
Look again
at verse 1.
For whoever
has suffered
in the flesh
has ceased
from sin.
Now that's
a weird statement
and it can be confusing
so let's make sure
that we understand
it appropriately here.
So remember,
suffering
in the context
of this passage
is hardship
that comes
from our faithfulness
to God
in the gospel.
Okay?
Ceased
from sin
does not refer
to sinless perfection
but to that
transformation
of mind
that pursues
God's will
over our own.
Okay?
Are you with me?
So the pursuit
here,
the ceasing
from sin
is not that
we reach
and attain
a level
of sinless perfection.
This is just
that disposition
of the mind
where our
primary desire
is to please
the Lord
rather than
simply to please
ourselves.
And the one
who has suffered
is the one
who has suffered
on account
of their faithfulness
to Christ
and the gospel.
So Peter's point
is that those
who suffer
for Christ's sake
show,
excuse me,
show that their
desires for sin
and self-preservation
have been eclipsed.
It's not that
they always go away
but they've been
eclipsed
by a desire
to love
and obey God.
So he's really
working backwards here.
He begins
with the suffering
when maybe
if we just
reverse it
we say
well actually
this transformation
and putting
away of sin
is actually
what results
in the suffering
here.
David Helm
helps,
he says
he is simply
affirming
that those
who suffer
for the gospel
do by their
very willingness
to suffer
demonstrate
that they are
done with sin.
Everyone who
suffers for Jesus
will first
be resolved
somewhere along
the line
to cease
from sinning.
Well then
Peter takes it
a step further
and he goes on
to explain
the manner
in which a
Christian
ceases
from sin.
Look with me
at verse 2.
So as to live
for the rest
of the time
no longer
for human
passions
but for
the will
of God.
For the time
that has passed
suffices
for doing
what the
Gentiles
want to
do
living
in
sensuality
and passions
and drunkenness
and orgies
and drinking
parties
and lawless
idolatry.
So our call
to holiness
demands that
we live
the remainder
of our days
devoted to
God's glory
and purposes
rather than
our own.
It's fairly
simple there
isn't it?
God's desire
for his people
is then
that we
abandon
human passions
to pursue
his will.
And looking
through Peter's
letter
helps us
understand
the distinction
between human
passions
and the will
of God.
In fact
flip back
just a page
to chapter 1.
1 Peter
chapter 1
look with me
at verse 14
set your eyes
there if you
can.
He says
as obedient
children
do not be
conformed
to the passions
of your
former
ignorance
but as
he who
called you
is holy
you also
be holy
in all
your conduct
since it
is written
you shall
be holy
for I
am holy.
Okay so
he's setting
a distinction
here.
What are
human passions?
The things
we live
for in
the past
before Christ
what is it
to pursue
the will
of God?
To live
holy
in all
your
conduct.
Look at
chapter 2
now.
Chapter 2
set your
eyes on
verse 11.
Beloved
I urge
you as
sojourners
and exiles
to abstain
from the
passions
of the
flesh
which wage
war against
your soul.
Now what
is God's
will?
Keep
your conduct
among the
Gentiles
honorable
so that
when they
speak against
you as
evildoers
they may
see your
good deeds
and glorify
God on
the day
of visitation.
Again the
distinction
there are
the passions
of the
flesh
and then
there's
the will
of God
and the
will of
God
in chapter
2
is to
keep
your
conduct
honorable.
It is
to have
good works
and good
deeds
that glorify
God.
And the
call to this
holy life
is then set
in contrast
to the sins
that characterize
the lives
of unbelievers
back in
chapter 4.
And it's
amazing when
Peter gives
this list
here it's
amazing how
close of a
parallel
Peter's
first century
list is
to the
modern
party
culture
in which
we live.
Did you
notice that?
Of course this
is not an
exhaustive list
of sins.
He's dealing
with specific
things in
these churches
which would
have existed
in what is
modern day
Turkey.
The theme
of the list
is an
unrestrained
party life
consumed with
immoral sex
and inebriating
substances.
half of the
words listed
here are
used
specifically
in connection
to festive
processions
and holidays
in their
culture.
Meaning
that these
Christians
were regularly
tempted
during cultural
celebrations
to let down
their guard
against sin
and live
in the
unholiness
that so
characterized
the pagan
world around
them.
Now we
can so
easily see
this.
You need
only look
through a
few reels
on your
Facebook
feed to
find out
that our
culture is
consumed with
these very
things.
They're
consumed with
lives that
are obsessed
with sexual
immorality.
They are
consumed with
drunkenness
with this
party style
of life and
when the
cultural holidays
come along
it's exacerbated
even further
isn't it?
And if we're
not careful
Christians can
very easily
get sucked
into this.
Where most
of the time
we are able
to withstand
but then there
come certain
seasons of
life, certain
groups of
people, certain
celebrations or
causes that
suck us back
in even if
momentarily and
briefly into a
life that is
not characterized
by God's glory
and purpose and
will for us but
it is sucked into
a life that so
characterizes the
pagan culture in
which we live.
Peter says that
this is not the
way to holiness.
He says look
to Christ who
has suffered
for these very
sins and arm
yourselves with
the same way of
thinking so that
even when your
family gathers
together for
Thanksgiving and
Christmas this
year you will
not give in to
the flood of
debauchery.
He says
pursue holiness.
holiness.
Loved ones.
Our temptations
are no different
than theirs.
But our call is
the same.
Our call is to
abandon the sinful
practices of our
past to pursue
God's will for
moral conduct and
good works.
But this
commitment to
holiness is only
possible as we
fix our eyes on
the love and
example of Christ.
You see when we
try to do these
things in our own
power we inevitably
fail.
And you know what I
mean when I say
that.
How many times have
you been tempted
and rather than go
to the Lord,
rather than set your
mind on the gospel
and what Christ has
done, you try to
give yourself the
very best pep talk
that you can
possibly give.
Don't do it Jared,
don't do it Jared,
don't do it Jared.
And then you fail
and you fall.
You see, the key to
this is not pulling
ourselves up by our
bootstraps so to
speak.
The key to this is
that gospel focus that
we started with so
many weeks ago.
Let me prove it to
you from 2nd
Corinthians chapter
5.
I think this is
actually on the
screen for you to
see.
Paul says that it
is the love of
Christ in the gospel
that controls us
because we have
concluded this,
that one has died
for all,
therefore all have
died.
Those who are in
Christ have died to
sin.
And he died for all
so that those who
live, those believers,
might no longer live
for themselves,
but for him who for
their sake died and
was raised.
You see, what is the
key to pursuing
holiness in our
lives?
The key to pursuing
holiness is to fix
our eyes on Christ,
to fix our eyes on
the gospel, to
preach it to
ourselves day by
day by day by
day by day.
Knowing that in
those moments when
we do fall, we
immediately bring
ourselves back to
that same gospel that
reminds us of our
own forgiveness and
the mercy of God.
So we see our call
to holiness, now we
see our conflict with
the world.
Our conflict with
the world.
Look at verse 4.
With respect to
this, they are
surprised when you
do not join them in
the same flood of
debauchery.
I love that phrase.
Throw that into a
sentence at
Thanksgiving this
year.
And then they
malign you.
So here Peter
introduces a
disturbing reality.
It is a reality
that our holiness
will set us in
conflict with the
world around us.
And there's a
progression to the
response that we
receive from
unbelievers when we
abandon sinful
passions.
We pursue God's
will.
First, they're
shocked.
Did you see that in
the text there?
Look again at verse
3, or excuse me,
verse 4.
With respect to
this, the fact that
you are not doing
these things, with
respect to this, they
are surprised.
They're shocked by our
transformation.
If you came to
Christ at a later
point in life, then
you know probably
better than anyone
what this shock is
like.
The first time that
you didn't go with
those friends to that
place to do that
thing.
And they said,
you're really serious
about this Jesus
thing now, aren't
you?
Do you remember
that the looks that
you received the
first time that you
stood up against
some type of moral
evil in our world?
Maybe you'll get
one of those looks
at Thanksgiving
this year.
Sinners are so
entrenched in their
sins that they are
aghast when someone
does not indulge
with them.
Their first hit was
surprise.
Oh, why wouldn't
you do this?
You've always done
this.
Surely we've all
experienced the
bewildered looks of
unbelievers who find
out that we don't
want to be drunk,
that we don't want
to have illicit sex,
that we don't want
to behave sensually
in our lives.
to the world, we
are the epitome of
weirdos.
We are.
But eventually, this
shock turns to
offense.
Peter says we must
expect that the
unbelieving world
will be utterly
offended by our
holiness to the
point that they
will insult,
slander, even
persecute us,
which would be the
definition of
maligning here.
and then when we
start to understand
the context of these
churches to which
Peter is writing,
this carries itself
all the way along to
the point of death.
Their very lives
were in danger
because they wouldn't
go along with what
the world wanted to
go along with.
Again, David Helm
is helpful.
He says,
surprise evokes
misunderstanding.
Misunderstanding
evokes a sense of
being judged.
And when the world
feels that it's been
judged by our way
of life, those who
are of it will
condemn you as a
life hater.
Stick in the mud.
Hear one of those.
In his book,
The Holiness of God,
R.C. Sproul tells
the story of Billy
Graham being invited
to play golf with
President Ford and
two PGA
professionals.
And after the
round, a friend of
one of the
professionals asked
what it was like to
play with Graham and
Ford.
And the man is said
to have erupted in a
litany of curses that
ended with, I don't
need Billy Graham
stuffing religion down
my throat.
And he continued on to
the practice tee and
after having some time
to cool down, his
friend approached him
again and said, Billy
was a little rough on
you out there, wasn't
he?
To which the
professional responds,
no, he didn't even
mention religion.
I just had a bad
round.
And R.C.
Sproul writes in
connection with that,
astonishing.
Billy Graham is so
identified with the
religion, so
associated with the
things of God, that
his very presence is
enough to smother the
wicked man who flees
when no man pursues.
Luther was right.
The pagan does tremble at
the rustling of a leaf.
He feels the hound of
heaven breathing down his
neck.
He feels crowded by
holiness, even if it's
only made present by an
imperfect, partially
sanctified human vessel.
Have you ever felt the
indignance of an
unbeliever who's just
offended by the way you're
living your life, not
even merely by the words
that you've said to them?
This is the kind of thing
Peter says we should
expect.
Peter's point is that like
Jesus, we are to pursue
holiness, even when it is
sure to bring this kind of
suffering.
We're never commanded to
invite the world's hate, but
we are surely to expect it.
And still, our call in
holiness is not lessened by
our cultural circumstances.
And here's what I mean.
There will never be a time
where we stand before God and
he says, I'm going to give you
a pass on that sin because
your wife would have hated
you had you not gone along
with that thing.
That will never happen.
This confronts that popular
notion that says God's
primary concern is for our
personal happiness.
That's not true.
God is far more concerned
with your personal holiness
than your selfish pursuits
of happiness that are
tainted in mind by our
sinful condition.
He demands we follow Christ
and that we follow his
example even when it comes
at great personal cost.
And that cost will be
different for each of us.
So we see the call to
holiness, then we see the
conflict with the world, and
finally, we see our comfort
through the conflict.
Our comfort through the
conflict.
Look at verse 5.
But they will give account
to him who is ready to
judge the living and the
dead.
For this is why the gospel
was preached even to those
who are dead, that though
judged in the flesh the way
people are, they might live
in the spirit the way God
does.
Now hang with me, we're
almost there.
In the midst of this kind of
suffering, Peter offers two
forms of comfort.
First, we are comforted by
God's judgment of sinners who
might malign us.
We need to understand this the
right way, though.
Notice what he says.
They will give account to him
who is ready to judge the
living and the dead.
Two ways to think about this.
First, we recognize that all
who are wicked will give an
account of their lives to God.
And in the call to our own
holiness, so will we.
So remember, we have a judge.
We will all stand before him,
the righteous and the wicked
alike.
But then when we come to this
point of comfort, I think he's
saying this in terms of what we
see so very often in the Psalms.
For instance, in Psalm 31,
O Lord, let me not be put to
shame, for I call upon you.
Let the wicked be put to shame.
Let them go silently to shield
or death.
Let the lying lips be mute,
which speak instantly against the
righteous in pride and contempt.
If you read through the Psalms,
you'll find lots of statements
like this, where the psalmist
actually calls on God to pour out
his wrath on his enemies.
And we are conflicted about
passages like that.
We come to him and we think,
am I supposed to pray that way?
Am I actually supposed to pray?
Is it right for me to pray for
their destruction?
And we need to understand, I
think, the perspective of the
psalmist here.
Our comfort doesn't come in the
destruction of the wicked.
Not even God is delighted in their
destruction.
We learn that in Ezekiel 33.
What brings us comfort is the
eventual triumph of God's
righteousness.
That he will triumph over all
sin.
He will triumph over all
wickedness.
He will not be defeated.
They will not have the last
laugh.
And it's not that we desire for
them to go to hell.
Our thoughts toward those who
persecute us should be a desire
for their salvation.
But we can take comfort in the
fact that God will triumph over
this world.
And those who continue in their
wickedness.
So when you do face that
suffering and you do face that
persecution on account of your
relationship to Christ and his
gospel, you can at least take
comfort in the fact that God
will win.
And he will judge.
That's reason enough for me to
continue in holiness.
And it's reason enough for me in
the gospel to pray for their
conversion.
But it's also comforting to me to
know that they will not defeat him
and his righteousness and his
purpose.
I think we can take comfort in
that.
But the second form of comfort is
found in the gospel itself.
And we have in here in verse 6
another confusing moment in this
passage.
But I really think it's meant to be a
wonderful comfort to us.
Look at verse 6 again.
This is why the gospel was
preached even to those who are
dead.
That though judged in the flesh the
way people are, they might live in
the spirit the way God does.
So those who are dead refers to
Christians who have died, perhaps
even through persecution.
Okay?
He's not talking about preaching to
them after they die.
He's talking about preaching to the
gospel to those who have been
converted and have passed away and
were reflecting now back on their
life and their death.
their judgment in the flesh the way
people are speaks to the fact that
they have indeed died like all people
will die.
Okay?
But their life in the spirit the way
God lives speaks to their eternal life
received through faith in Christ.
And Peter said that this gospel is
preached so that those who believe will
live though they will still die.
And it's reflecting on Jesus' own words
in John 11.
I am the resurrection and the life.
Whoever believes in me though he die yet
shall he live.
And everyone who believes or who lives
and believes in me shall never die.
Do you see the connection here?
Peter is saying in confusing words
perhaps in English.
He's saying this is why the gospel is
preached because as we reflect even on
believers who have already died
perhaps even died as a result of this
kind of suffering.
We take comfort in the fact that they
still live.
That in Christ in the gospel they still
live.
But what does this have to do with our
holiness and suffering?
The people to which Peter was writing
were under threat of death for their
holiness and their faith.
Their faith was demonstrated through their
holy behavior.
So their temptation would be to abandon
public pursuits of holiness in order to
preserve their lives.
Are you following with me?
So they're under threat of death.
If they continue to publicly live in this
holiness to display this transformation to
the world around them to even preach this
gospel to the people around them.
That means their threat of death will grow
even greater.
So the temptation would be I'll just live my
holiness in private.
I'll speak of the gospel to others who are
open to the gospel.
I'll not take that stand among my
co-workers.
I'll not take that stand among my
community.
I'll not take that stand among my family
because if I do the result could be
tragic.
But Peter writes this to encourage them
to continue in holiness knowing that death
in this life is that if that's where it
leads is not the end for a believer.
That even when our lives are threatened we
take comfort in Christ who graciously gives
us eternal life through the gospel.
Well let's finish with this.
God calls every believer to devote their
life to his glory and purpose.
And again as we are looking at this
passage we're fitting it into the thought
of who we are in Christ and what he has
called us to be as a people.
Meaning he desires Lakeside Bible Church to
be a holy church.
That begins of course with individual
believers but it should be reflected in
the congregation itself.
And there are many applications we could
draw to that that we'll save for another
day.
Pursuing holiness must be at the forefront
of our minds as we consider who we are
in Christ and what he calls us to be as
his people.
So in closing let's connect this back to
these values that we've mentioned at the
beginning.
First it is by nature of our union with
Christ in the gospel that God calls us to
live in holiness.
Christ died for our sins.
Therefore we must abandon sinful desires.
So a gospel focus is what will produce
holiness in our lives.
Secondly, the first way we demonstrate
holiness is through our gathered worship
with God's people.
I mean that's really the baseline isn't it?
To be a holy person, a holy Christian is
that we commit ourselves to the regular
gathering of God's people for the purpose
of worship.
There is no greater setting apart to our
culture and devotion to God's purposes than
when we gather to sing our praise to him,
to hear his word preached to us, to repent of
our sins afresh, and to communicate and
commune with God's people.
So we live it out first in that way.
Third, it's a commitment to Bible teaching that
informs us about what it means to live in
holiness and how to pursue God's will.
If you don't read the Bible, how will you know
what is sin and what is not?
If you don't submit yourself to biblical teaching
and preaching, how will you ever grow in the
knowledge necessary to actually live a holy life?
It's necessary.
And then fourthly, one of the primary functions of a
discipling culture is for Christians to help one
another abandon human passions and pursue the will of
God.
By lovingly speaking truth to one another, we will grow
into a mature, holy people.
And I recognize that it's actually very hard to live a
life like this because it's a very hard life for me to
live.
It's hard to live as a holy husband and father.
It's easy to play a game of putting on a form of holiness
before a church, but then actually live a life of
holiness when the church isn't around.
It's a struggle for me like it is for anyone else.
I know that it's hard.
I know that the temptations are strong, especially when it
comes to being maligned by people around us.
But our challenge this morning, even before the part of
holiness, is to keep our eyes fixed on Christ, who for our
salvation pursued God's will, even when it meant certain
death.
What a comfort that is to our own suffering.
What a motivation that is to our personal and our corporate
holiness as a people.