The Lord has done his greatest work in my life in connection with the church. This promise is important in light of the distress and dysfunction that is often evident in the church today. The entire Bible is inspired by God and therefore beneficial to God's people (2 Tim 3:16-17).
69 Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity, 2002). Make the role of the Septuagint (LXX) in interpreting 1 Peter more accessible to the reader. Here Peter addresses the shepherds of the churches in the context of the Great Shepherd.
SCATTERED BUT NOT LOST (1 PET 1:1-12)
While Peter addresses himself as an apostle, he addresses his recipients as "chosen exiles from the Dispersion." The only other place in the new. James Hamilton further describes the work of the Trinity in relation to the believer in the context of biblical theology when he states, "Like Israel in the Old Testament, they are chosen. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New ( Grand Rapids: Baker.
Leonhard Goppelt, Typos, Typological Interpretation of the Old Testament in the New (Grand Rapids: W. B. Eerdmans n96.
THE CALL TO HOLINESS (1 PET 1:13-25)
In this part of Peter's exhortation, he exhorts the suffering saints to live faithfully in their gospel identity based on the context of God's salvation in Christ in terms reminiscent of the second exodus. Peter uses a pun on the nature of the believer's ransom (τιμίῳ) with the ransom paid (τιμή) to the god. The basis for the Christian's hope and love is founded in the effective power of the Word of God.
51 Carson notes, "The quality and lasting character of the new life, as opposed to all the fleeting qualities of mere earthly life, is grounded in the quality and lasting character of the 'seed' that produced it, the Word of God." Carson, “In Peter,” 1019–20. See also Schreiner, who explains, "The means by which God breeds his people is the seed of God's word, the preaching of the gospel." Schreiner, 1, 2 Peter, Jude, 95. Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Davids, The First Epistle of Peter, 78.
Secondly, he wants to strengthen their trust in the gospel message itself.57F58 God's word is the message of Christ's suffering and exaltation. 58 Schreiner writes: "The word of the Lord is the word of the Lord Jesus, the gospel that was preached when these churches came to faith." Schreiner, 1, 2 Peter, Jude, 96-97. Are you holding out with confidence in the word of the gospel that was preached to you.
The good news of the gospel must be centered on Christ and His work for His people. In the Christian life, the past reveals the reality of the forgiveness of sins and accomplished redemption.
EMBRACING YOUR IDENTITY (1 PET 2:1-10)
Jobes does not see this metaphor as referring "exclusively to the written word of God." Jobes, 1 Peter, 137. Thus, David, like Israel, repeatedly experienced the Lord's goodness, although they often also experienced the dangers of God's enemies. 25. 39 Beale speaks of God's presence in the Old Testament temple as "the localized abode of God's special revealed presence on earth." Beale, The Temple and the Mission of the Church, 170.
The reality of the church as God's temple is not just a fact to be worshipped. In the same way, God's people in the first century church had to look to Jesus as the fulfillment of God's presence and hope with man. Those who believe in the immovable rock, the cornerstone of God's temple, are the only ones who will be exalted.
The author, probably David, is here speaking of the blessedness of God's salvation in exodus-like terms (see vv. 14-16; Exodus 15:2, 6). We are called to live as a holy priesthood, offering spiritual sacrifices, fully aware of the victory we share in Christ, who was raised as the cornerstone of God's eschatological temple. The thought that he would act as God's representative to and for the other nations of the world cannot be ruled out.
By doing so, they would participate in mediating God's blessing to the world through the message of Christ. They are God's beloved children, chosen to be recipients of the New Covenant promises for all eternity.
LIFE IN EXILE; WE ARE NOT OUR OWN (1 PET 2:11-25)
As the "beloved" he exhorts them to live purely in an impure world.9 The term "exiles" (παρεπιδήμους) is already used in 1:1 and the noun form of the adjective "sojourners" (παροίκου) in: 17. 19 Storms says: “The seriousness of the challenge we face is highlighted by the verb translated as 'make war' (strateuomai). Jobes notes: “In the first century, much Greek moral philosophy renounced a life dominated by the desires of the flesh, just like that of higher ideals in our own modern society.
See also Oskar Skarsaune, In the Shadow of the Temple: Jewish Influences on Early Christianity (Downers Grove, IL: InterVarsity. Such freedom would be manifested in the lives and behavior of believers in everything they did. 51 Green notes that the concept of Christian status as free, but at the same time God's servant, is found in the exodus context of the letter.
Because such suffering was part of the life of Christ, which we must imitate.” 84 Apart from Peter's addition of the pronoun ὅς, the only other difference between Peter's quote and the LXX translation is that Peter uses the term ἁμαρτίαν instead of ἀνομίαν. Note also the emphasis on Christ as our substitute through the use of the pronoun αὐτός.
Already Peter spoke of the new birth with Christ's resurrection (1:3) and their acceptance of the gospel. Peter's readers were not to give in to the temptation to respond to tribulation from the flesh.
LIFE IN EXILE; MARRIAGE ACCORDING TO THE GOSPEL (1 PET 3:1-7)
For the Christian, however, the gospel must be at the center of the marital relationship. Just as they were to point others to the reality of the gospel in the public sphere, so they were to do so in the marriage relationship. As a result of the Fall, God declared that the marriage relationship would be one of struggle.
Only the liberating work of the gospel in the heart can gradually undo this result. Her controlling impulse matches his god ego (*cf. the logic of analogical language in Gen. 4:7). Codes of conduct written by the Romans were usually addressed only to the head of the household.
9 The woman's motivation for submission is the message of the gospel and the example of Christ. 18 Dennis Edwards similarly explains, “The similarity of the argument of 3:1-6 and 2:12-17 is strengthened by Peter's unique vocabulary. You can pursue these things in the context of your spiritual life and marriage knowing that you are showing an internal testimony of the work of the gospel in your life.
The reality of the gospel to which the husband was called was to dictate his actions both publicly and privately at home. 57 The emphasis on the woman as more vulnerable than the man at home and in the social context of the day is also inherent in Peter's analogy with the woman as the weaker vessel.
LIFE IN EXILE; A CONFIDENT CALLING (1 PET 3:8-22)
In that scripture, their love should spring from a purified heart that was receptive to the truth of the gospel. The heart of Christian ethics, derived from the example of Christ and the embodiment of the gospel in the heart, is to do good to those who do them wrong. Thus Abram and his descendants stood as mediators of God's blessing to the world.
Here "evil" and "deception" should be seen as two sides of the same coin. However, Peter's readers should also note that "the face of the Lord is against those who do evil" (3:12). Are you allowing God to use you to bring the blessing of the gospel to others.
They must suffer well, representing the character and values of the One who called them to Himself. The word "defense" (ἀπολογίαν) specifically refers to the transmission of the gospel by believers to those who are lost (Phil 1:7,16). The proof of the truth of the Gospel message is the "hope" that it gives and shows through Christians.
The truth of the gospel is a public truth that can be defended in public. Thomas Schreiner, “Baptism in the Letters,” in Believer's Baptism: Sign of the New Covenant in Christ, ed.
LIFE IN EXILE; THE TIME IS NOW (1 PET 4:1-11)
Peter encourages his readers in this regard: "For everyone who has suffered according to the flesh has ceased from sin" (v. 1). They "ceased from sin" (πέπαυται) in the sense that it no longer had a stronghold in their lives, as evidenced by their testimony despite opposition. 9 Elliott is correct to see a disciplining factor in this statement: "Suffering has a disciplining function and helps in controlling the flesh, which tends to sin." Elliott, 1 Peter, 715.
In our current text, he speaks of God's will in the context of holy living and witness (4:3-4) on behalf of the gospel.13 Is this your passion? In fact, the first eleven times the term βλασφημέω is used in the New Testament refer to blasphemy against Him or accusations that He was. Thus, by refusing to participate in the revelry of society, these believers shared a common destiny.
However, instead of being frightened by this response, they can be encouraged that they participated in the insult of Christ (Hebrews 11:26). Are you placing your hope in the approval of man or in the righteous judgment of God. Many of them knew that they died and faced what appeared to be judgment according to man's view (κατὰ ἀνθρώπους).30 Just as Jesus died “in the flesh” (3:18) in apparent loss, so did they.
Such a view hardly makes sense given that these dead are "judged according to the flesh, as men are" (v. 6). Thus they shall live in the resurrection life (ie 'in the Spirit').” David, 1 Peter, 155.
