A Holy People

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

Revelation 4 · chapter mention

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.

Revelation 4 · chapter mention

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

Exodus 31 · chapter mention

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.

Romans 6 · chapter mention

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.

Romans 12 · chapter mention

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

1 Peter 1 · chapter mention

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,

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.