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. 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!

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 Romans 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:
(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.

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.

(8) As obedient children, not fashioning yourselves according to the former lusts in your ignorance:
(8) He passes from faith and hope, to the fruits of them both, which are understood in the name of obedience. It consists in two things, in renouncing our lusts, and living godly: which lusts have their beginning in that blindness in which all men are born: but holiness proceeds that the father and the children may be of one disposition.

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 Romans 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.

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" (1-Peter 1:3, 1-Peter 1:22).
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 Ephesians 5:6, "the children of disobedience." Compare 1-Peter 1:17, "obeying the Father" whose "children" ye are. Having the obedience of faith (compare 1-Peter 1:22) and so of practice (compare 1-Peter 1:16, 1-Peter 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 (1-Peter 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 (1-Peter 1:15, putting on the new man, compare Ephesians 4:22, Ephesians 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.

Your desires - Which ye had while ye were ignorant of God.