1 Peter 1:13-25 draws of the consequences of the preceding verses (vv. 3-12) to the life-style of the Christian community. Christians have been given a new birth (v. 3) into a heavenly inheritance (v. 4) through the gospel proclaimed to them (v. 12). For a little while they will be in the midst of diverse tribulations, but they are preserved by God until the moment when Christ is revealed. So now they are exhorted to have their minds prepared with hopes perfectly fixed "on the grace offered" to them until the manifestation of Jesus Christ.
The first part of verse 13 doesn't make sense in English. Literally it goes "Tightening the belts around the waist of your minds..." The image comes up straight from the Old Testament and evokes preparedness in times of emergency. Since it is only for a while before the "final moment" (chairos eschatos) the Christian's state of mind should be that of alertness. This theme is found in other NT writers as well.
The word for "mind" -- dianoia dianoia -- appears in some NT texts as an important component of the life of faith. Christians are given a "mind" that he may understand the truth (cf. 1 John 5:10). They are to love God with their whole mind (Mt. 22:37). They should no longer live as formerly, with their minds darkened by ignorance (cf. Eph. 4:18). In the text under consideration, having the mind "prepared" is to live as "children of obedience." According to Jeremiah, when God makes the new covenant, He will put his laws in the "mind" of His people (LXX, Jer. 31:33). The obedience of the Christian finds its basis under this new covenant which the author alludes to right in the beginning of his epistle where he mentions "the sprinkling of the blood of Christ" (cf. 1 Peter 1:1).
The Christians then are children of obedience, living according to a pattern that derives from their calling. They are no longer to be conformed to their previous "ignorance" which is expressed in Paul as "darkness of the mind". Nor are they to live according to the empty lifestyle that was customary in their former lives (v. 18). Instead, they are to live in the fear of God whom they call upon as "Father" (v. 17), holy as He is holy. (vv. 15-16)
The word "holy" means "separated", "set aside", "dedicated." Strictly speaking, only God is holy, only the Christ is the Holy One. The holiness of the Christian is derived from Christ to whom he has been closely related in baptism. For this reason, the author of 1 Peter tells his addressees that they have become "a holy priesthood" (2:5), "a consecrated nation, a people set apart" (2:9). The life of holiness is obedience to the command "Be holy as I am holy." He has been set aside because purchased through the blood of Christ (1:19).
The author calls the life-time of the Church before the manifestation of Christ as "your time of sojourning." The Christian community is to live like people who are temporarily lodging in the world. Hence, they are to behave knowing they have been bought by Christ and as a people who have been purified by the obedience to truth (v. 22). Verses 17-22 is structured in such a way that the subject of the imperative "behave ye" (v. 17) is described by two participles: "knowing" and "having been purified."
In the Old Testament, "fear of God" is the basic component of a life lived in the spirit of Deuteronomy. It is the covenanted life with God. Perhaps alluding to the praying of the "Our Father", the author emphasizes that this new intimacy with God should not become an excuse for erratic behavior. After all, the one Christians call upon as "Father" is also an impartial Judge, one who does not look at appearances. In direct contrast to a lifestyle based on the "fear of God" is the emptiness of "the way of life received from (your) ancestors" In the Greek text, the quoted phrase is constituted by two words "anastrofh patroparadotoV". The adjective that describes "anastrophe" (way of life) is formed from two words -- "pater" and "paradosis". Thus, it means "the customary way of life received from the ancestors"; in other words, the life the Christians had before being regenerated in baptism.
Earlier, the author had commended the Christians for their love and trust in the yet unseen Christ. Here, the motive for a holy life is given in sacrificial terms. Like the unblemished lamb offered up in Passover, the precious blood of Christ was shed for their sake. The Christians are to behave in this world having the sacrifice of Christ before them always as a constant reminder. The participial form of the verb ("knowing") implies a continuous process. A similar idea is at the basis of Paul's reproach to the Galatians who have regressed from the freedom of God's children inspite of the fact that before their eyes, Christ was proclaimed crucified (Gal. 3:1).
The reverent fear of God is not meant to be socially debilitating. Instead it should be expressed in a sincere affection for His children.
Having purified your souls
in the obedience to truth
for an unhypocritical brotherly love,
love one another diligently from [clean] hearts (1:22)
"Non-pretentious brotherly love" results from "obedience to truth". The new life which the Christian has received is manifested in a genuine reverence for the Father and in a brotherly love springing from purified hearts. What Jesus expresses as the two greatest commmandments are re-expressed here with an addition: the constant memory of the blood of Christ.
Finally, in verses 23-25, we have a reprise of the opening berakah. Christians have been regenerated from the seed that is the "living and enduring Word of God" -- Christ -- the Word proclaimed to them.
A Note for the Third Sunday of Easter
The selection for this day covers verses 17-21. The emphasis is placed on the way of life of the Christian consistent with his status as child of God and as one purchased by the blood of Christ. The gospel reading is about the disciples who went to Emmaus where they had an experience of the Risen Christ during the breaking of the bread. They recognized Him only after their eyes were opened to the meaning of Good Friday's cross through the reading of the Scriptures and the eucharistic meal. The precious blood of Christ shed on the cross is constantly remembered in the Mass with its two parts: the liturgy of the Word and the liturgy of the Eucharist. The Mass is at the basis of a life that intends to be consistent with the covenantal life with God.
