The title page of this project displays my name as if I accomplished it on my own. However, this project represents the sacrificial investment of several people whose names deserve to appear on these pages. Third, the elders, operations team and staff at Central Baptist Church allowed me to pursue this dream.
INTRODUCTION
Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker, 2011); Gentry and Wellum, Kingdom by Covenant. From the beginning of the letter, Peter wants his readers to see themselves as the new covenant people of God. The theme of suffering also emphasizes the position of the New Testament believer in the pattern of the people of God.
In these ways, Peter associates the people of God in the New Testament with those of the Old Testament. Christians continue in the line of the people of God, but they also differ from Old Testament believers. So, pain should come as no surprise to someone who identifies as part of the people of God.
However, a larger picture of the trials of God's people reveals salvation in the midst of judgment. While Peter roots this command in the Old Testament, the new realities of God's people give the command in new ways. Just as the people of Israel were children of God, so are the people of the new exodus.
Peter's use of Leviticus connects the people of the exodus with the people of the new exodus.
LIVING STONES
In this use of the stone metaphor, David's king is the stone that the builders reject. He writes: "Prophecies and patterns work together to represent the one who will fulfill what Joshua the high priest foretold (Zech 3:8), the one who will truly 'build the temple of the LORD' and be 'a priest on his throne.' However, as Hamilton writes, "the reference to Zion evokes associations with David's kingship and a contrast with bad leaders (in Isaiah it points to a future king of the Davidic line who will be faithful to Yahweh." James M.
118:22 was understood in reference to Abraham, David, or the Messiah, while the term 'builders' was sometimes applied to the teachers of the law." William L. Carson explains: "Many witnesses, which cannot be explained by literary dependence, testify, that it was a common Christian tradition ultimately justified by Jesus' own teaching.” Carson, “1 Peter,” 1024. Although Schreiner rightly asserts, “The fulfillment in Christ exceeds the types that anticipate it.
Furthermore, Michaels himself suggests an evangelistic context in the way he interprets the participle προσερχόμενοι: “The participle is therefore best understood as a kind of summary of the Christian mission (particularly in Asia Minor: 'as more and more of you come to him come.'” Michaels, 1 Peter, 97. Schnabel, “The Persecution of Christians in the First Century,” Journal of the Evangelical Theological Society 61, no. builders has become the cornerstone” (2:7; Ps 118:22).
When the visiting king looked around, he could see no walled city and asked, 'Where are the famous walls of Sparta?' The Spartan king pointed to his army and replied: 'These are the walls of Sparta, every man is a brick.' ”82 Every living stone plays a role in the building of the spiritual house. The spiritual sacrifice offered by believers in Jesus is the proclamation of God's glory. One of the ways in which he connects God's people across eras is the exodus motif.
They also described the eschatological salvation of God's people as an exodus-like event. The authors of the New Testament imitate this language in their descriptions of the salvation of God's people. Moses climbs the mountain and God speaks to him, summarizing what the people have experienced so far in the story of the exodus.5 God says: "You yourselves have seen what I did to the Egyptians and how I carried you on eagles. arms and brought you close to me" (Exodus 19:4).
The prophets notice the way Moses tells the story of the exodus and how he uses the exodus motif to tell other stories. They also notice the exodus motif in their
He promises his presence in the midst of the metaphorical waters and announces a new way through a new sea (Is 43:2, 16). The Lord pronounces judgment on his people because of their sin and promises to "bring an end to the kingdom of the house of Israel" (Hos 1:4). Malone, God's Mediators: A Biblical Theology of the Priesthood, in New Studies in Biblical Theology 43 (Downers Grove, IL: InterVarsity.
Gladd, From Adam and Israel to the Church: A Biblical Theology of the People of God, Essential Studies in Biblical Theology (Downers Grove, IL: InterVarsity, 2019), 15. 32 Hamilton demonstrates that the Old Testament anticipated the failure and replacement of the Aaronic Priesthood. The role is to be a priestly and holy community in the midst of the nations.”.
Peter encourages Christians to see themselves as God's people and place themselves in the story of the Bible. Rather, they should understand their circumstances as another part of the exodus pattern and embrace the privilege of being God's people. Peter's use of the word "chosen exiles of the dispersion" prepares the reader for the broader use of the theme of exile in the letter.4.
Peter then argues that believers in Jesus, as the people of God, proclaim his excellence by abstaining from the passions of the flesh. Just as the people of Israel suffered in exile at the hand of the Babylonians, Christians suffer spiritual exile at the hand of the Romans. David complains to Saul, "They drove me out today, that I should not partake of the inheritance of the LORD" (1 Sam. 26:19).
He gives a good reason: "The eyes of the Lord are on the righteous and his ears on their help" (v. 15). For the eyes of the Lord are upon the righteous, and his ears are open to their prayer. Keener observes how some of the holy behavior in 3:9-12 is commanded elsewhere in the NT.
In the context of the original psalm, the promise is definitely a present-day experience of love for life and good days. Although this is the context of the psalm, Peter seems to have the eschaton in mind.
FIRE IN THE TEMPLE
A truthful reality functions as a simile for a social truth.”2 This proves to be true, as poets and prophets use the sophisticated fire metaphor in the Old Testament.3 A smelter uses fire to burn out imperfections in metal. In this section I will look at examples of the sophisticated fire motif in the Old Testament and try to identify some similarities in the way the Old Testament authors use the metaphor. Sometimes the Bible writers explicitly mention fire, and other times they draw on the metaphor by using related terms.
Fire burns away imperfections and reveals what lies beneath
Like fire and metal, the Lord uses suffering to remove imperfections from His people, reveal their character, and bring forth in them the qualities He desires. David claims that he walked in integrity and trusted the Lord without hesitation (26:1). Proverbs uses the fire metaphor to illustrate more than just testing the Lord.
Proverbs uses the fire metaphor to illustrate more than just the testing of the Lord. Though imperfect, men can evaluate one another based on observable
The Psalmist uses the language of the refined fire metaphor: "The word of the Lord cleansed him [ἐπύρωσεν]" (Ps LXX 106:19b). He calls for the rebuilding of the temple and announces that the Lord will inhabit it (Zag In Zechariah 13 the prophet proclaims that the Lord will cleanse the land by condemning idolatry and the wicked prophets (13:2-6). The most immediately related to Peter's fire reference in 1 Peter 4:12 is his own use of the fire metaphor in 1:6-7.
Their suffering resulted in their own exaltation and the worship of the Lord by a pagan king. Second, the order of some events in Daniel occurs in the same order in 1 Peter. With his use of the fire motif, Peter stands in continuity with the Old Testament authors (see table 4).
Just as fire reveals true metal, suffering reveals true faith and shapes the character of God's people. One particular use of the temple motif requires more attention because it ties in with the temple motif in 4:12-19. Mbuvi demonstrates the progression of the temple theme throughout the letter.37 He examines 2:4-5 and concludes (contra Elliott38) that "spiritual house" in 2:5 refers to.
Mbuvi claims that the letter begins with the sprinkling of the blood in the tabernacle (1:2), establishes a temple built of living stone (2:4), introduces a holy and royal priesthood that offers spiritual sacrifices (2:4-10) ) , warns of judgment by fire and promises restoration (5:10). He argues that God's people as God's household is the epistle's governing metaphor. The dead bodies of the wicked would "defile the house" (τὸνοἶκον), and the courts would be filled with the slain (9:7).
Peter recalls Malachi 3:1-4 and applies it to the suffering of God's new people. He begins a new part of his letter with the vocative "Dear." Peter began the middle part of the letter in the same way (2:11). The refining of God's people through suffering also shows how Christians relate to the Old Testament people of God through Christ.
David also knows that, following the pattern of the righteous sufferer, the righteous will be exalted.
