as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is holy, you yourselves also be holy in all of your behavior; because it is written, “You shall be holy; for I am holy.”
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1 Peter 1:14-16 sits inside this longer paragraph.
Therefore prepare your minds for action. Be sober, and set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ— as children of obedience, not conforming yourselves according to your former lusts as in your ignorance, but just as he who called you is holy, you yourselves also be holy in all of your behavior; because it is written, “You shall be holy; for I am holy.” If you call on him as Father, who without respect of persons judges according to each man’s work, pass the time of your living as foreigners here in reverent fear, knowing that you were redeemed, not with corruptible things, with silver or gold, from the useless way of life handed down from your fathers, but with precious blood, as of a lamb without blemish or spot, the blood of Christ, who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake, who through him are believers in God, who raised him from the dead, and gave him glory, so that your faith and hope might be in God.
Parallel Translations
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as children of obedience, not conforming yourselves according to your former lusts as in your ignorance,
but just as he who called you is holy, you yourselves also be holy in all of your behavior;
because it is written, “You shall be holy; for I am holy.”
-
as obedient chyldren not facioninge youre selves vnto youre olde lustes of ignorancye:
but as he which called you is holy even so be ye holy in all maner of conuersacion
because it is written. Be ye holy for I am holy.
Show all 3 translations
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As obedient children, not fashioning your selues vnto the former lustes of your ignorance:
But as hee which hath called you, is holie, so be yee holie in all maner of conuersation;
Because it is written, Be yee holie, for I am holie.
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Cross-references (44)
- Leviticus 11:44 (v16) For I am Yahweh your God. Sanctify yourselves therefore, and be holy; for I am holy. You shall not defile yourselves with any kind of…
- Leviticus 19:2 (v16) “Speak to all the congregation of the children of Israel, and tell them, ‘You shall be holy; for I, Yahweh your God, am holy.
- Leviticus 20:7 (v16) “ ‘Sanctify yourselves therefore, and be holy; for I am Yahweh your God.
- Matthew 5:48 (v15) Therefore you shall be perfect, just as your Father in heaven is perfect.
- 2 Corinthians 7:1 (v15) Having therefore these promises, beloved, let’s cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear…
Show all 44 cross-references
- Hebrews 12:14 (v15) Follow after peace with all men, and the sanctification without which no man will see the Lord,
- Romans 12:2 (v14) Don’t be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what is the good, well-pleasing,…
- James 3:13 (v15) Who is wise and understanding among you? Let him show by his good conduct that his deeds are done in gentleness of wisdom.
- Ephesians 5:1-2 (v15) Be therefore imitators of God, as beloved children. Walk in love, even as Christ also loved us and gave himself up for us, an offering and…
- 1 John 3:3 (v15) Everyone who has this hope set on him purifies himself, even as he is pure.
- 1 Thessalonians 4:3-7 (v15) For this is the will of God: your sanctification, that you abstain from sexual immorality, that each one of you know how to control his own…
- Philippians 2:15-16 (v15) that you may become blameless and harmless, children of God without defect in the middle of a crooked and perverse generation, among whom…
- Titus 3:3-5 (v14) For we were also once foolish, disobedient, deceived, serving various lusts and pleasures, living in malice and envy, hateful, and hating…
- 1 Peter 2:12 (v15) having good behavior among the nations, so in that of which they speak against you as evildoers, they may by your good works, which they…
- 1 Peter 2:9 (v15) But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, that you may proclaim the excellence of…
- 1 Peter 4:2-3 (v14) that you no longer should live the rest of your time in the flesh for the lusts of men, but for the will of God. For we have spent enough…
- Philippians 1:27 (v15) Only let your way of life be worthy of the Good News of Christ, that whether I come and see you or am absent, I may hear of your state,…
- Luke 1:74-75 (v15) to grant to us that we, being delivered out of the hand of our enemies, should serve him without fear, in holiness and righteousness before…
- Ephesians 2:2 (v14) in which you once walked according to the course of this world, according to the prince of the power of the air, the spirit who now works…
- Romans 8:28-30 (v15) We know that all things work together for good for those who love God, for those who are called according to his purpose. For whom he…
- Hebrews 13:5 (v15) Be free from the love of money, content with such things as you have, for he has said, “I will in no way leave you, neither will I in any…
- 2 Peter 3:11-14 (v15) Therefore since all these things will be destroyed like this, what kind of people ought you to be in holy living and godliness, looking for…
- Isaiah 6:3 (v15) One called to another, and said, “Holy, holy, holy, is Yahweh of Armies! The whole earth is full of his glory!”
- 1 Thessalonians 4:5 (v14) not in the passion of lust, even as the Gentiles who don’t know God,
- Titus 3:14 (v15) Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful.
- Revelation 3:7 (v15) “To the angel of the assembly in Philadelphia write: “He who is holy, he who is true, he who has the key of David, he who opens and no one…
- Colossians 3:5-7 (v14) Put to death therefore your members which are on the earth: sexual immorality, uncleanness, depraved passion, evil desire, and…
- Ephesians 4:18-22 (v14) being darkened in their understanding, alienated from the life of God because of the ignorance that is in them, because of the hardening of…
- Philippians 3:14 (v15) I press on toward the goal for the prize of the high calling of God in Christ Jesus.
- Philippians 3:20 (v15) For our citizenship is in heaven, from where we also wait for a Savior, the Lord Jesus Christ,
- 2 Timothy 1:9 (v15) who saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to…
- Titus 2:11-14 (v15) For the grace of God has appeared, bringing salvation to all men, instructing us to the intent that, denying ungodliness and worldly lusts,…
- 2 Peter 1:3-10 (v15) seeing that his divine power has granted to us all things that pertain to life and godliness, through the knowledge of him who called us by…
- 1 Timothy 4:12 (v15) Let no man despise your youth; but be an example to those who believe, in word, in your way of life, in love, in spirit, in faith, and in…
- 1 Thessalonians 2:12 (v15) to the end that you should walk worthily of God, who calls you into his own Kingdom and glory.
- Titus 3:8 (v15) This saying is faithful, and concerning these things I desire that you affirm confidently, so that those who have believed God may be…
- 1 Peter 3:16 (v15) having a good conscience. Thus, while you are spoken against as evildoers, they may be disappointed who curse your good way of life in…
- 1 Peter 5:10 (v15) But may the God of all grace, who called you to his eternal glory by Christ Jesus, after you have suffered a little while, perfect,…
- Revelation 6:10 (v15) They cried with a loud voice, saying, “How long, Master, the holy and true, until you judge and avenge our blood on those who dwell on the…
- Acts 17:30 (v14) The times of ignorance therefore God overlooked. But now he commands that all people everywhere should repent,
- Romans 6:4 (v14) We were buried therefore with him through baptism into death, that just as Christ was raised from the dead through the glory of the Father,…
- Revelation 4:8 (v15) The four living creatures, each one of them having six wings, are full of eyes around and within. They have no rest day and night, saying,…
- Romans 9:24 (v15) us, whom he also called, not from the Jews only, but also from the Gentiles?
- Ephesians 5:6 (v14) Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain On vv14–15 14 As obedient children He first intimates that we…
14 As obedient children He first intimates that we are called by the Lord to the privilege and honor of adoption through the Gospel; and, secondly, that we are adopted for this end, that he might have us as his obedient children. For though obedience does not make us children, as the gift of adoption is gratuitous, yet it distinguishes children from aliens. How far, indeed, this obedience extends, Peter shews, when he forbids God’s children to conform to or to comply with the desires of this world, and when he exhorts them, on the contrary, to conform to the will of God. The sum of the whole law, and of all that God requires of us, is this, that his image should shine forth in us, so that we should not be degenerate children. But this cannot be except we be renewed and put off the image of old Adam.
Hence we learn what Christians ought to propose to themselves as an object throughout life, that is, to resemble God in holiness and purity. But as all the thoughts and feelings of our flesh are in opposition to God, and the whole bent of our mind is enmity to him, hence Peter begins with the renunciation of the world; and certainly, whenever the Scripture speaks of the renewal of God’s image in us, it begins here, that the old man with his lusts is to be destroyed.
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In your ignorance The time of ignorance he calls that before they were called into the faith of Christ. We hence learn that unbelief is the fountain of all evils. For he does not use the word ignorance, as we commonly do; for that Platonic dogma is false, that ignorance alone is the cause of sin. But yet, how much soever conscience may reprove the unbelieving, nevertheless they go astray as the blind in darkness, because they know not the right way, and they are without the true light. According to this meaning, Paul says,
“Ye henceforth walk not as the Gentiles, in the vanity of their mind, who have the mind darkened, being alienated from the life of God, because of the ignorance that is in them.” (Ephesians 4:17.)
Where the knowledge of God is not, there darkness, error, vanity, destitution of light and life, prevail. These things, however, do not render it impossible that the ungodly should be conscious of doing wrong when they sin, and know that their judge is in heaven, and feel an executioner within them. In short, as the kingdom of God is a kingdom of light, all who are alienated from him must necessarily be blind and go astray in a labyrinth.
We are in the meantime reminded, that we are for this end illuminated as to the knowledge of God, that we may no longer be carried away by roving lusts. Hence, as much progress any one has made in newness of life, so much progress has he made in the knowledge of God.
Here a question arises, — Since he addressed the Jews, who were acquainted with the law, and were brought up in the worship of the only true God, why did he charge them with ignorance and blindness, as though they were heathens? To this I answer, that it hence appears how profitless is all knowledge without Christ. When Paul exposed the vain boasting of those who wished to be wise apart from Christ, he justly said in one short sentence, that they did not hold the head. (Colossians 2:19.) Such were the Jews; being otherwise imbued with numberless corruptions, they had a veil over the eyes, so that they did not see Christ in the Law. The doctrine in which they had been taught was indeed a true light; but they were blind in the midst of light, as long as the Sun of Righteousness was hid to them. But if Peter declares that the literal disciples even of the Law were in darkness like the heathens, as long as they were ignorant of Christ, the only true wisdom of God, with how much greater care it behoves us to strive for the knowledge of him!
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv14, 16 He passeth from faith and hope, to the fruits…
He passeth from faith and hope, to the fruits of them both, which are understood in the name of obedience: And it consisteth in two things, in renouncing our lusts, and living godly: which lusts have their beginning of that blindness wherein all men are born: but holiness proceedeth from the grace and favor of GOD, which adopteth us, and therefore regenerateth us, that the father and the children may be of one disposition.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv14–16 14 As obedient children, not fashioning yourselves according to…
14 As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
Ver. 14. Not fashioning yourselves] συσχηματιζομενοι. As a player is fashioned to the obscene speeches and carriages of him whom he is impersonateting.
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In your ignorance] Men may remain grossly ignorant amidst abundance of means, as these Jews did. "Who is blind but my servant? or deaf as my messenger?" &c., Isa 42:19-20.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv14–16 As obedient children; Greek, children of obedience, by a…
As obedient children; Greek, children of obedience, by a usual Hebraism, for obedient children. So children of disobedience, Eph 2:2; Col 3:6. And this we may understand either absolutely, children of obedience for obedient persons; or with relation to God, obedient children of God; and then the apostle persuades them to their duty by an argument taken from their adoption; being the children of God, he would have them behave themselves obediently, as becomes them in that relation.
Not fashioning yourselves; not accommodating, not conforming yourselves, not shaping or ordering your conversation. See the same word, Rom 12:2.
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According to the former lusts; the lusts you formerly indulged yourselves in: see Eph 4:22.
In your ignorance; your ignorance of Christ and the gospel: q.d. Not fashioning yourselves according to those lusts you lived in when you were ignorant of Christ. He distinguisheth between the time of their ignorance, and of their illumination. Another age requires other manners. They formerly lived according to the dictates of their lusts, but now ought to live according to the will of Christ: see 1Pe 1:18; Act 17:30; Eph 4:17,18.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v14 The next duty he exhorts them to, is to…
The next duty he exhorts them to, is to answer the engagements which their adoption laid them under; they were now the children of God, and as such must,
1. Be obedient to their heavenly Father, walking in the path of his commandments, and no longer according to the former lusts, which they were captivated by, and enslaved unto in the time of their ignorance, when they knew not God.
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And, 2. They must, imitate their heavenly Father in the love and practice of universal holiness: As he which hath called you is holy, so be ye holy.
Observe, 1. Christians must make God the pattern of their holiness, and be holy as God is holy, though not as holy as God is; the command obliges to a conformity, not to an equality; as God is really holy, positively holy, strictly and exactly holy, universally holy, unchangeably holy, so must we labour to be holy both towards God and man, which is to be holy in all manner of conversation.
Observe, 2. Christians are here required not only to make God the pattern of their holiness, but the motive of their holiness; Be ye holy, for I am holy. Seeing our God is a holy God, therefore we that are his people must be holy also.
Our apostle here represents the holiness of God both as a rule and as a motive of that holiness which should be acted by us.
And whereas the apostle says, It is written, Be ye holy; it plainly intimates, that God has in all former ages obliged all persons, who pretended any relation to him as his children, to be holy as he is holy; though not as to equality, yet as to imitation; though not in measure and degree, yet in quality and kind. God is the original of all holiness, and the first man he created was after his own likeness; and every one that is renewed, is said to be created after God in righteousness and true holiness. What is godliness, but god- likeness? and what is holiness, but the conformity of our nature to the holy nature of God, and the conformity of our lives to the will of God?
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv14–16 As obedient children,.... Or "children of obedience". This may…
As obedient children,.... Or "children of obedience". This may be connected either with what goes before, that seeing they were children of God, by adopting grace, and in regeneration brought to the obedience of faith, to whom the inheritance belonged, therefore they ought to continue hoping for it; or with what follows, that since they were manifestly the children of God by faith in. Christ Jesus, being begotten again to a lively hope, they ought to be followers of him, and imitate him in holiness and righteousness, and show themselves to be obedient ones to his Gospel and ordinances, as children ought to honour, and obey, and imitate their parents:
not fashioning yourselves to the former lusts in your ignorance. The phrase is much the same with that in Rom 12:2 "be not conformed to this world"; for to be conformed, or fashioned to the world, is to be fashioned to the lusts of it; and to be fashioned to the lusts of it is to indulge them, to make provision for them, to obey them, to live and walk in them; which should not be done by the children of God, and who profess themselves to be obedient ones to the Gospel, which teaches otherwise; and that because they are lusts, foolish, hurtful, and deceitful ones, ungodly ones; the lusts of the devil, as well as of the world, and of the flesh, and which war against the soul; and because they are "former" ones, which they served in a time of unregeneracy, and were now convinced and ashamed of, and therefore should no longer live to them; the time past of life being sufficient to have walked in them: and because they were lusts in ignorance, which they had indulged in a state of ignorance; not of Gentilism, though this might be the case of some, but of Judaism; when they knew not God, especially in Christ, and were ignorant of his righteousness, and of the exceeding sinfulness of sin, as committed against a law that was holy and spiritual; nor did they know Christ, and the way of salvation by him, but thought they ought to do many things contrary to his name; nor the work of the Spirit in regeneration, saying with Nicodemus, how can these things be? nor the true sense of the Scriptures, the sacred oracles, that were committed to them; much less the Gospel, which was hidden from them, and they were enemies to: but now it was otherwise with them; they were made light in the Lord, and had knowledge of all these things; and therefore, as their light increased, and the grace of God, bringing salvation, appeared unto them, and shone out on then, it became them to deny ungodliness and worldly lusts, and not to walk as they had done before, since they had not so learned Christ.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv14, 16 Your desires - Which ye had while ye were…
Your desires - Which ye had while ye were ignorant of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv14–15 Verse 14. Not fashioning yourselves] As the offices of…
Verse 14. Not fashioning yourselves] As the offices of certain persons are known by the garb or livery they wear, so are transgressors: where we see the world's livery we see the world's servants; they fashion or habit themselves according to their lusts, and we may guess that they have a worldly mind by their conformity to worldly fashions.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv14–16 As obedient children - That is, conduct yourselves as…
As obedient children - That is, conduct yourselves as becomes the children of God, by obeying his commands; by submitting to His will; and by manifesting unwavering confidence in him as your Father at all times.
Not fashioning yourselves - Not forming or modeling your life. Compare the notes at Rom 12:2. The idea is, that they were to have some model or example, in accordance with which they were to frame their lives, but that they were not to make their own former principles and conduct the model. The Christian is to be as different from what he was himself before conversion as he is from his fellow-men. He is to be governed by new laws, to aim at new objects, and to mould his life in accordance with new principles. Before conversion, he was:
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(a)Supremely selfish;
(b)He lived for personal gratification;
(c)He gave free indulgence to his appetites and passions, restrained only by a respect for the decencies of life, and by a reference to his own health, property, or reputation, without regard to the will of God;
(d)He conformed himself to the customs and opinions around him, rather than to the requirements of his Maker;
(e)He lived for worldly aggrandizements, his supreme object being wealth or fame; or,
(f)In many cases, those who are now Christians, gave indulgence to every passion which they wished to gratify, regardless of reputation, health, property, or salvation.
Now they are to be governed by a different rule, and their own former standard of morals and of opinions is no longer their guide, but the will of God.
According to the former lusts in your ignorance - When you were ignorant of the requirements of the gospel, and gave yourselves up to the unrestrained indulgence of your passions.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v14 As children of obedience; i.e. as obedient children. (Witham)
As children of obedience; i.e. as obedient children. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv14–16 From sobriety of spirit and endurance of hope Peter…
From sobriety of spirit and endurance of hope Peter passes to obedience, holiness, and reverential fear.
As--marking their present actual character as "born again" (Pe1 1:3, Pe1 1:22).
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obedient children--Greek, "children of obedience": children to whom obedience is their characteristic and ruling nature, as a child is of the same nature as the mother and father. Contrast Eph 5:6, "the children of disobedience." Compare Pe1 1:17, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare Pe1 1:22) and so of practice (compare Pe1 1:16, Pe1 1:18). "Faith is the highest obedience, because discharged to the highest command" [LUTHER].
fashioning--The outward fashion (Greek, "schema") is fleeting, and merely on the surface. The "form," or conformation in the New Testament, is something deeper and more perfect and essential.
the former lusts in--which were characteristic of your state of ignorance of God: true of both Jews and Gentiles. The sanctification is first described negatively (Pe1 1:14, "not fashioning yourselves," &c.; the putting off the old man, even in the outward fashion, as well as in the inward conformation), then positively (Pe1 1:15, putting on the new man, compare Eph 4:22, Eph 4:24). "Lusts" flow from the original birth-sin (inherited from our first parents, who by self-willed desire brought sin into the world), the lust which, ever since man has been alienated from God, seeks to fill up with earthly things the emptiness of his being; the manifold forms which the mother-lust assumes are called in the plural lusts. In the regenerate, as far as the new man is concerned, which constitutes his truest self, "sin" no longer exists; but in the flesh or old man it does. Hence arises the conflict, uninterruptedly maintained through life, wherein the new man in the main prevails, and at last completely. But the natural man knows only the combat of his lusts with one another, or with the law, without power to conquer them.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv14–15 b. Exhortation to obedience after the pattern of Christ,…
b. Exhortation to obedience after the pattern of Christ, 1Pe_1:14-16.
14. As the preceding verse points to the inward state and action, and this to external conduct, with its own proper ground, it is better, with Tregelles, Alford, and others, to read here as beginning a new paragraph.
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Obedient children—Literally, children of obedience. See Winer, xxxiv, b. 2. As the child partakes of the nature of the parent, such are they whose moral natures are so imbued with the spirit of obedience that it has become a controlling second nature. See note on Eph_2:2. The condition presupposed is in the “begotten again” of 1Pe_1:3, and the “born again” of 1Pe_1:23. In such this spirit reigns, and the demand of holiness naturally follows.
Not… lusts—Negatively. The sort of conduct to which they led is described in chapter 1Pe_4:3, and includes whatever is contrary to the holy example of Christ.
Ignorance—Before receiving the knowledge of the gospel, or, on the part of the heathen, of the true God.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv14–16 14. as obedient children] Literally, children of obedience. The…
14. as obedient children] Literally, children of obedience. The phrase is more or less a Hebraism, like “children of wrath,” Eph_2:3, or the more closely parallel “children of disobedience” in Eph_5:6. The “cursed children,” literally, children of a curse, of 2Pe_2:14, furnishes another example of the Hebrew feeling which looks on the relation of sonship as a parable symbolizing the inheritance of character or status.
not fashioning yourselves according to the former lusts] The word is the same as that used by St Paul in Rom_12:2, where the English Version gives “conformed.” The words “in your ignorance” are in the Greek more closely connected with “lusts,” the former lusts that were in your ignorance. We trace an echo of the feeling expressed by St Peter in Act_3:17, and again by St Paul in Act_17:30, that the whole life of men, whether Jews or Gentiles, before the revelation of Christ, was a time of ignorance, to be judged as such. The former was at least likely to remember, as he wrote, his Master’s words as to “the servant who knew not his lord’s will” (Luk_12:48), and who was therefore to be “beaten with few stripes.” It does not follow, as some have thought, that he is thinking here, chiefly or exclusively, of those who had been heathens. The words were in their breadth and fulness as true of Jew and Gentile alike as were St Paul’s in Rom_11:32.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv14–16 (14) As obedient children.—Literally, as children of obedience—children, i.e.,…
(14) As obedient children.—Literally, as children of obedience—children, i.e., in the sense of relationship, not of age. It is characteristic of the writer to keep one thought underlying many digressions, and so here, the appeal to them as “children” is based on the “begotten again” of 1Pe_1:3, and “inheritance” of 1Pe_1:4; it comes up again in 1Pe_1:17, “the Father”; in 1Pe_1:22, “the brethren”; and again in 1Pe_1:23, “begotten again.” The usual characteristic of Jews in the New Testament is disobedience. (See Note on 2Th_1:8.) The “as” means “in keeping with your character of,” just as we say in common English, “Do so like obedient children.”
Not fashioning yourselves according to.—This rare verb is the same as is translated “be not conformed,” in Rom_12:2, from which some think it is borrowed. The expression is a little confused, the lusts themselves being spoken of as a model not to be copied, where we should rather have expected “not being conformed to your former selves.”
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The former lusts in your ignorance—i.e., which you indulged before you came to know the gospel truth—of course implying also that the ignorance was the mother of the lusts. The same assumption is made here which we shall find again below in 1Pe_2:9, and still more in 1Pe_4:3, that the recipients of this Letter had lived in ignorance and in vice up to a certain point of their lives. And it is contended, with much plausibility, that both accusations show the recipients of the letter to be of Gentile and not of Jewish origin. It is true that lusts of the flesh are not usually laid to the charge of the Jews, as they are of the Gentiles. (See, for instance, 1Th_4:5; Eph_4:17.) It is also true that the ignorance with which the Jews are charged (for instance, Act_3:17; Rom_10:3; 1Ti_1:13) has quite a different tendency from this. But it may be answered that such details are of little weight in comparison with the direct evidence of the first verse, and the indirect evidence of the whole tone of the Letter; also that, putting out of sight expressions of St. Paul’s which have nothing to do with St. Peter, “ignorance” is surely not an unnatural word to represent the contrast between the state of unregenerate Jews and the same persons when they have attained to knowledge higher than that of prophets or of angels; that even Jews were men of flesh and blood, and therefore not exempt from the temptations of the flesh, from which mere legalism was quite insufficient to protect them (see Rom_7:8, “sin through the commandment wrought in me every lust); that in Heb_5:2; Heb_9:7, Jewish people are supposed to have need of a high priest to bear with and atone for their “ignorance” and “ignorances;” that the same writer contemplates the possibility of “many” of his Hebrews being “defiled” through fleshly sin (Heb_12:15-16), and deems it necessary to urge strongly the sanctions of marriage (Heb_13:4).
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv14–16 As obedient children; rather, children of obedience. (comp. Eph_2:2,…
As obedient children; rather, children of obedience. (comp. Eph_2:2, 3 5:8; also 2Pe_2:14; 2Th_2:3; Luk_16:8) Winer says ("Grammar," 3. 34.; "Romans," 2), "This mode of expression is to be traced to the more lively imagination of the Orientals, by which the most intimate connection (derivation from and dependence on) even when the reference is to what is not material is viewed under the image of the relation of son or child to parent. Hence "children of disobedience" are those who belong to disobedience as a child to his mother disobedience having become their nature, their predominant disposition." Not fashioning yourselves according to the former lusts in your ignorance. The remarkable word suschmatizomenoi seems to be an echo of Born. 12:2, the only other place where it occurs. It implies that men who live in sensual lusts take up the likeness of those lusts into themselves, and are made, not as man was at first, after the likeness of God, but after the likeness of those lusts of the flesh which are not of the Father, but are of the world. The word "ignorance" is to be taken closely with "lusts former lusts which were in the time of your ignorance." It seems to imply that St. Peter is addressing Gentiles as well as Jews; top, though ignorance is attributed to the Jews (Act_3:17; Rom_10:3; 1Ti_1:13) it was ignorance, not of the moral law, as here, but of the Person and office of Christ. The Jews had the oracles of God; they knew his will. (Rom_2:17 Rom_3:2; comp. also Eph_4:18 and Act_17:30)
Vers. 14-16.
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Christians God-like men.
Probably we are not to see in the first words of these verses any reference to the filial relation which Christians bear to God, tempting as the view is which would make them parallel to Paul"s exhortation, "Be ye imitators of God, as dear children." The literal rendering is, "children of obedience," which is plainly a Hebraism, and means simply "persons whose characteristic is obedience," like "sons of light," or "of earth," or "of thunder." Submission to the Divine will in the twofold form of resignation to its appointments and of obedience to its behests is the very life-element of the believing soul. This obedience is to express itself in the ordering of the outward life. There was a time when self-will shaped their lives. They molded themselves according to their own desires, but all that must be at an end now. A new pattern is set before them. They are now to fashion themselves, not after the ideal framed by their own tastes or inclinations, but, as we might read the words, "according to the Holy One who hath called you." So we have here
I THE MOULD OR PATTERN FOR THE CHRISTIAN LIFE. Can that infinitely perfect Divine nature be proposed as a pattern for men with any good results? Is imitation possible? Will not the snowy whiteness of the far-off peak dazzle rather than attract, and its steep height seem to counsel rest in the valleys below rather than the toilsome climb to the summit? How can human virtue in its highest form be analogous to the holiness of a Being who has no weakness, no passions, no temptations, no changes, no limitations? But love, gentleness, goodness, righteousness, must be so far identical in God and man that we know what they are in him by what they are in ourselves. A dewdrop is rounded by the same law which moulds a planet, and its tiny rainbow is the same as the arch which spans the heavens. Power, wisdom, cannot be limited, but righteousness may. To be like God morally is the sum of all religion. Worship presupposes that the character of the being worshipped is regarded with admiration and aspiration. The worshippers make their gods as embodiments of their ideals, and then the gods make the worshippers. They that make them are like unto them" is the law for heathenism, and explains many strange perversions of conscience. In Christianity the end of all the grand manifestations of Divine love and power is just this to make men like God. What is all revelation for? Not, surely, that men may know about God nor that they may feel devout emotion towards him. We know that we may feel, and we know and feel that we may be and love like God and do his will. A holy Godlike character is the crown of all religion and the highest purpose of all revelation. That model is comprehensive, so as to include the whole round of conduct. "All manner of conversation" is included within its great sweep. And it is homely, so as to fit tight to and regulate the smallest duties. The commonest things may be done in imitation of the holy God. The plan of the poorest kitchen garden cannot be made without celestial observations. In our pettiest affairs we can bring the mightiest principles to hear. Indeed, the only way to make life great is to apply great principles to small duties; and every deed of the humblest career may be glorified by not only being done as unto God, but in being done like his own acts, of which love is the motive and righteousness the characteristic.
II THE PROCESS OF COPYING THE PATTERN. The language of the text suggests very clearly these points.
1. We ourselves are to be the artificers of our own holy characters. God gives his grace, and implants his Spirit, which transforms; but all these Divine powers, how numerous and strong soever they may be, do not reach their end without our own strenuous effort. They are the tools put into our hands to fashion the fabric of a holy life; but we must use them, and put our strength into the use of them, or the fabric will not be built. God makes no man holy by magic, without the man"s own hard work.
2. The process is slow. We fashion ourselves by repeated efforts and gradually build up a character like his. Emotion may be quickly excited, but making character is always slow work. It cannot be struck out at a blow as sovereigns are struck, but has to be patiently elaborated like some delicately chased golden cup. Actions often repeated make habits, and habits make character. It is formed slowly, as the sedimentary rocks are laid down at the bottom of the sea, by an unseen process lasting for long eons. More than "forty and six years is this temple in building.
3. It is accompanied by a painful destructive process. The character already formed after another model has to be recast. Formerly they had been molded according to their own "lusts." Each man"s own desires had shaped him. He did as he liked best. That is sin. That is human nature not in absolute exclusion of sense of law and duty. Yet still, on the whole, self-will moulds men"s lives. Negatively, then, the false tendency of pleasing self must be thwarted. The character already formed must be fought against and subdued. The old man has to be put off. The old metal has to be thrown into the melting-pot, and to be run into a new mould. And that cannot be done without self-denial and pain, to which the bodily tortures of crucifixion are compared by St. Paul. Tears and blood are shed with less pain than accompanies tearing off this worser self. It is like tearing the very skin from the quivering flesh. But, hard as it is, it has to be done, if we are ever to be holy as he is holy.
4. The command is made blessed by the motive which enforces it. "He has called us." Then, if he has called us to holiness, we may be quite sure that we shall not aim at it in vain. The thought that we are working in the line of the Divine purposes, and obeying a Divine call, inspires a hope which mightily strengthens us for the task, and goes far to fulfill itself. God"s commands are promises. If he has called us to be holy, certainly, if we try to obey him, we shall be so. He never summons to tasks which he does not give power to perform. He has called, and that makes it certain that he will perfect that which concerneth us. Therefore we may set ourselves with good heart to the glorious task of copying the Divine holiness, assured that to do so is not presumption, but simple obedience, and that, however slow may appear our progress upwards to the shining, snowy summit, it is verily his will that we shall one day stand there, and be satisfied, when we awake, in his likeness. A.M.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv14–16 14. As obedient children. An invariable characteristic of all…
14. As obedient children. An invariable characteristic of all Christians. The divisions between God's children and the children of this world turns on obedience to God. Not fashioning yourselves. The spirit of obedience would cause them to turn away from their former sinful life when in ignorance of the gospel.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On v14 14. “As children of obedience.” This phrase is a…
ARGUMENT 5
SANCTIFICATION AND DEPRAVITY
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14. “As children of obedience.” This phrase is a Hebraism, and means the highest order of obedience to God. “Not being fashioned after your former lusts in ignorance.” This recognizes the complete and radical revolution of the entire practical life, which can only result from a total internal transformation of spirit and mind.
15. “But according to the Holy One, who calleth you, be ye also holy in all your deportment.” “Anastrophee” (conversation) is a very strong word, meaning not only the conversation but the entire practical life, deportment and even the moral and spiritual character. Hence this commandment is a hundred per cent. stronger in the Greek than in the English.
16. “Therefore it has been written, Ye shall be holy because I am holy.” The Greek here has the imperative “shall,” identifying it with the Ten Commandments, and thus giving it all the force of the Decalogue. No created intelligent man or angel can ever go back on God’s “shall.” Hence you see that holiness is the one indispensable, inevasible sine qua non of the heavenly administration, which the combined ingenuity of theology, popery, prelacy and priestcraft can never contravene.
17. This verse certifies the utter impartiality of that infallible Judge who will accept nothing but spiritual purity when we stand before the great white throne. Hence the combined incentives of earth, heaven, hell, life, death, judgment and eternity all conspire to flood the heart, soul, mind and body with an irrepressible and indefatigable enthusiasm to utilize each fleeting moment of this fugitive probation, focalizing all the powers of triune humanity, co-operated by the omnipotent grace of Father, Son and Holy Ghost, and inspired by the heroic example of two hundred millions of sainted martyrs to secure and appropriate entire holiness of heart and life at every conceivable cost, fearlessly of men and devils.
18, 19. “Knowing that you have not been redeemed from your depraved character transmitted to you from your fathers, by corruptible things, silver or gold, but by the precious blood of Christ as a lamb, blameless and spotless.” In 1611, when the English Bible was translated, conversation, from the Latin conversatio, meant not only our words, but moral character, deportment and living. In the last two hundred years that word has been spoliated of about nine-tenths of its original meaning. Consequently it is no longer an adequate translation of the original. This is really an unanswerable revelation of total hereditary depravity, transmitted from Satan, through Adam the first, to every fallen son and daughter. The value of this and other parallel Scriptures can not be overestimated as impassable break-waters against the fearful tide of slipshod theology, superficial professions and sham religions, which this day flood Christendom. The great Bible doctrines of hereditary depravity and entire sanctification, like Siamese twins, live or die together. All we mean by total depravity is the uniform Bible recognition of the sinner as spiritually dead. A dead man is entirely deprived of life. Hence total depravity does not mean debauchery, sensuality or criminality, but simply destitution of spiritual life. The great salient fact of redemption focalizes in total depravity. Whenever you ignore the utter ruin of humanity by the fall and the perfect redemption of Christ, you are adrift, compassless and chartless, on the boundless ocean of skepticism.
20. “Known truly before the foundation of the world.” This statement settles forever the absolute and unconditional foreknowledge of God. He foresaw the fall of humanity and provided the remedy before the creation. This fact can not be construed to antagonize most perfect human freedom, as knowledge is not influence, and really determines nothing. “But being made manifest at the last of the times.” God in His inscrutable wisdom is preparing the world for the glorious coming kingdom by a series of consecutive ages, i.e., the Edenic, the antediluvian, the patriarchal, the Judaic and the Gentile, which began with the destruction of Jerusalem and deportation of the Jews by Nebuchadnezzar, B.C. 587, and repeatedly by Christ and the Apostles certified to be the last dispensation. As all the lights of prophecy converge to reveal the momentous fact that we are rapidly approaching the end of this age, when the Lord will ride down on the throne of His glory, the grandest conceivable conspiracy of incentives inspire us to a holy experience and life.
21. God’s resurrection and glorification of Christ forever swept from the field all possible cavil and controversy as to His Christhood, flooring infidelity with-out the possibility of recuperation, and rendering it a laughing stock for men, angels and devils. “So your faith and hope are toward God.” The transcendent victory of Christ over death, hell, the grave, mortality, carnality and Satan, disencumbers faith of every doubt and sweeps every cloud from hope’s azure sky. With the unsanctified, faith and hope are largely selfward, worldward, moneyward and churchward. The baptism of the Holy Ghost and fire exterminates all these carnal elements, so that faith and hope bound away on untiring wing, enjoying a glorious and perpetual balloon ride with God alone.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Alexander MacLaren 1905 · Public Domain On v15 1 Peter
1 Peter
THE FAMILY LIKENESS
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1Pe 1:15.
That is the sum of religion--an all-comprehensive precept which includes a great deal more than the world’s morality, and which changes the coldness of that into something blessed, by referring all our purity to the Lord that called us. One may well wonder where a Galilean fisherman got the impulse that lifted him to such a height; one may well wonder that he ventured to address such wide, absolute commandments to the handful of people just dragged from the very slough and filth of heathenism to whom he spoke. But he had dwelt with Christ, and they had Christ in their hearts. So for him to command and for them to obey, and to aim after even so wide and wonderful an attainment as perfecting like God’s was the most natural thing in the world. ‘Be ye holy as He that hath called you is holy, and that in all manner of conversation.’ The maximum of possible attainment, the minimum of imperative duty!
So, then, there are three things here--the pattern, the field, and the inspiration or motive of holiness.
I. The Pattern of Holiness.
‘As He that hath called you is holy.’ God’s holiness is the very attribute which seems to separate Him most from the creatures; for its deepest meaning is His majestic and Divine elevation above all that is creatural. But here, of course, the idea conveyed by the word is not that, if I may so say, metaphysical one, but the purely moral one. The holiness of God which is capable of imitation by us is His separation from all impurity. There is a side of His holiness which separates Him from all the creatures, to which we can only look up, or bow with our faces in the dust; but there is a side of His holiness which, wonderful as it is, and high above all our present attainment as it is, yet is not higher than the possibilities which His indwelling Spirit puts within our reach, nor beyond the bounds of the duty that presses upon us all. ‘As He which hath called you is holy.’ Absolute and utter purity is His holiness, and that is the pattern for us.
Religion is imitation. The truest form of worship is to copy. All through heathenism you find that principle working. ‘They that make them are like unto them.’ Why are heathen nations so besotted and sunken and obstinate in their foulnesses? Because their gods are their examples, and they, first of all, make the gods after the pattern of their own evil imaginations, and then the evil imaginations, deified, react upon the maker and make him tenfold more a child of hell than themselves. Worship is imitation, and there is no religion which does not necessarily involve the copying of the example or the pattern of that Being before whom we bow. For religion is but love and reverence in the superlative degree, and the natural operation of love is to copy, and the natural operation of reverence is the same. So that the old Mosaic law, ‘Be ye holy as I am holy,’ went to the very heart of religion. And the New Testament form of it, as Paul puts it in a very bold word, ‘Be ye imitators of God, as beloved children,’ sets its seal on the same thought that we are religious in the proportion in which we are consciously copying and aspiring after God.
But then, says somebody or other, ‘it is not possible.’ Well, if it were not possible, try it all the same. For in this world it is aim and not attainment that makes the noble life; and it is better to shoot at the stars, even though your arrow never reaches them, than to fire it along the low levels of ordinary life. I do not see that however the unattainableness of the model may be demonstrated, that has anything to do with the duty of imitation. Because, though absolute conformity running throughout the whole of a life is not possible here on earth, we know that in each individual instance in which we came short of conformity the fault was ours, and it might have been otherwise. Instead of bewildering ourselves with questions about ‘unattainable’ or ‘attainable,’ suppose we asked, at each failure, ‘Why did I not copy God then; was it because I could not, or because I would not?’ The answer would come plain enough to knock all that sophisticated nonsense out of our heads, and to make us feel that the law which puts an unattainable ideal before the Christian as his duty is an intensely practical one, and may be reduced to practice at each step in his career. Imitation of the Father, and to be perfect, ‘as our Father in heaven is perfect,’ is the elementary and the ultimate commandment of all Christian morality. ‘Be ye holy as He that hath called you is holy.’
Then let me remind you that the unattainableness is by no means so demonstrable as some people seem to think. A very tiny circle may have the same centre as one that reaches beyond the suburbs of the universe, and holds all stars and systems within its great round. And the tiniest circle will have the same geometrical laws applied to it as the greatest. The difference between finite and infinite has nothing to do with the possibility of our becoming like God, if we believe that ‘in the image of God created He him’; and that men who have been not only made by original creation in the Divine image, but have been born again by the incorruptible seed of the Word into a kindred life with His, and derived from Him, can surely grow like what they have got, and unfold into actually possessed and achieved resemblance to their Father the kindred life that is poured into their veins.
So every way it is better indefinitely to approximate to that great likeness, though with many flaws and failures, than to say it cannot be reached, and so I will content myself down here, in my sins and my meannesses. No! dear brethren, ‘we are saved by hope,’ and one prime condition of growth in nobleness is to believe it possible that, by His blessing we may be like Him here on earth in the measure of our perception of His beauty and reception of His grace.
II. Again, notice the field of this Godlike holiness.
‘In all manner of conversation.’ Of course I do not need to remind you that the word ‘conversation’ does not mean talk, but conduct; that it applies to the whole of the outward life. Peter says that every part of the Christian man’s activity is to be the field on which his possession of the holiness derived from and like God’s is to be exhibited. It is to be seen in all common life. Here is no cloistered and ascetic holiness which tabooes large provinces of every man’s experience, and says ‘we must not go in there, for fear of losing our purity,’ but rather wherever Christ has trod before we can go. That is a safe guide, and whatever God has appointed there we can go and that we can do. ‘On the bells of the horses shall be written Holiness to the Lord.’ The horse-bells that make merry music on their bridles are not very sacred things, but they bear the same inscription as flamed on the front of the high priest’s mitre; and the bowls in every house in Jerusalem, as the prophet says, shall bear the same inscription that was written on the sacrificial vessels, and all shall belong to Him.
Only, whilst thus we maintain the possibility of exhibiting Godlike holiness in all the dusty fields of common life, let us remember the other side.
In this day there is very little need to preach against an ascetic Christianity. There has been enough said of late years about a Christian man being entitled to go into all fields of occupation and interest, and there to live his Christianity. I think the time is about come for a caution or two to be dropped on the other side, ‘Blessed is he that condemneth not himself in the thing which he alloweth.’ Apply this commandment vigorously and honestly to trade, to recreation--especially to recreation--to social engagements, to the choice of companions, to the exercise of tastes. Ask yourselves ‘Can I write Holiness to the Lord on them?’ If not, do not have anything to do with them. I wonder what the managers of theatres and music-halls would say if anybody proposed that motto to be put upon the curtain for the spectators to read before it is drawn up for the play. Do you think it would fit? Don’t you, Christian men and women, don’t you go into places where it would not fit. And remember that ‘in all manner of conversation’ has two sides to it, one declaring the possibility of sanctifying every creature of God, and one declaring the impossibility of a Christian man going, without dreadful danger and certain damage, into places where he cannot carry that consecration and purity with him.
Again the field is all trivial things. ‘In all manner of conversation.’ There is nothing that grows so low but that this scythe will travel near enough to the ground to harvest it. There is nothing so minute but it is big enough to mirror the holiness of God. The tiniest grain of mica, upon the face of the hill, is large enough to flash back a beam; and the smallest thing we can do is big enough to hold the bright light of holiness. ‘All’! Ah! If our likeness to God does not show itself in trifles, what in the name of common sense is there left for it to show itself in? For our lives are all made up of trifles. The great things come three or four of them in the seventy years; the little ones come every time the clock ticks. And as they say, ‘Take care of the pence, and the pounds will take care of themselves.’ If we keep the little things rigidly under the dominion of this principle, no doubt the big things will fall under it too, when they emerge. And if we do not--as the old Jewish book says:--’He that despiseth little things shall fall by little and little.’ Whosoever has not a Christianity that sanctifies the trifles has a Christianity that will not sanctify the crises of his life. So, dear brother, this motto is to be written over every portal through which you and I go; and whatsoever we can put our hands to, in it we may magnify and manifest the holiness of God.
III. Now, lastly, note the motive or inspiration of holiness.
The language of my text might read like ‘the Holy One who hath called you.’ Peter would stir his hearers to the emulation of the Divine holiness by that thought of the bond that unites Him and them. ‘He hath called you.’ In which word, I suppose, he includes the whole sum of the Divine operations which have resulted in the placing of each of his auditors within the circle of the Christian community as the subjects of Christ’s grace, and not only the one definite act to which the theologians attach the name of ‘calling.’ In the briefest possible way we may put the motive thus--the inspiration of imitation is to be found in the contemplation of the gifts of God. What He has said and done to me, calling me out of my darkness and alienation and lavishing the tokens of His love, the voice of His beseechings, the monitions of His Spirit, the message of His Son, the Incarnate Word, and invitation of God--all these things are included in His call. And all of them are the reasons why, bound by thankfulness, overcome by his forbearance, responding to His entreaties, and glued to Him by the strength of the hand that holds us, and the tenacity of His love, we should strive to ‘walk worthy of the vocation wherewith we are called.’
And not only so, but in the thought of the Divine calling there lies a fountain of inspiration when we remember the purpose of the calling. As Paul puts it in one of his letters: ‘God has not called us to uncleanness but to holiness.’ That to which He summons, or invites {for you may use either word}, is holiness like His own. That is the crown of all His purposes for men, the great goal and blessed home to which He would lead us all.
And so, if in addition to the fact of His ‘gift and calling’ and all that is included within it, if in addition to the purpose of that calling we further think of the relation between us and Him which results from it, so as that we, as the next verse says, call Him who hath called us, ‘Our Father,’ then the motive becomes deeper and more blessed still. Shall we not try to be like the Father of our spirits, and seek for His grace, to bear the likeness of sons?
My text speaks only of effort, let us not forget that the truest way to be partakers of His holiness is to open our hearts for the entrance of the Spirit of His Son, and possessing that--having these promises and that great fulfilment of them--then to perfect holiness in the fear and love of the Lord.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v15 For it is written
For it is written
This refers to God's message in the scripture. This can be stated in active form. AT: "For as God said" (See: Active or Passive)
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Be holy, because I am holy
Here the word "I" refers to God.
go through the time of your journey
Peter speaks of his readers as if they were people living in a foreign land away from their home. AT: "use the time you are living away from your true home" (See: Metaphor)
translationWords
call
holy
written
God the Father
judge
works
revere
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On v15 1:15-16 “You must be holy because I am holy”:…
1:15-16 “You must be holy because I am holy”: This is a common refrain in Scripture, that God’s people must be holy as God is holy (see Lev 11:44-45; 19:2; 20:7; see also Ezek 20:12; Eph 1:4; 1 Thes 4:3; Rev 22:11).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.