I dedicate this project to my wife, Courtney Mixon, who has stayed with me while we await the grace to be brought to us at the revelation of Jesus Christ. They have shown me genuine brotherly love in their kindness, patience and encouragement while working on this project.
INTRODUCTION
In the New Testament, the apostles interpret the meaning of the death and resurrection of Jesus Christ (Romans 4:25; 1 Corinthians 15:3-4). Beale, A New Testament Biblical Theology: The Unfolding of the Old Testament in the New (Grand Rapids: Baker Academic, 2011).
1 PETER 1:3-12
Peter argued that the expression of God's power comes through the instrument of the Christian's faith. After he spoke of the one to be revealed (v. 7), the focus turned to the readers' love for him.
1 PETER 1:13-25
The two parts, grammatically related to the subject of the imperative, receive an imperative coloring. D. Peter exhorted his readers to "set their hope fully on the grace that will be brought to them at the revelation of Jesus Christ." The phrase referred to the culmination or fulfillment of salvation that will come when Jesus returns.27 "Grace" was understood as the culmination of salvation for several reasons. As Achtemeier notes, "The implication is not that they currently have no grace, but that their hope is to be based on that fulfilled grace that comes at Christ's return, when hope will become a visible reality."
32 Referring to the coming of Christ, George Eldon Ladd helpfully writes, “[It] will also be an apocalypse, an 'unveiling' or 'revelation'. The power and glory that is now his by virtue of his exaltation and heavenly session. must be made known to the world. He was "the Lord their God". In other words, they belonged to him, since they were in the covenant. Grudem argues that the articular present participle can communicate "the one who is currently judging" and he sees the phrase as referring to the present disciple of the believer, a theme present in the letter.
Michaels writes: "The expression ἐπʼ ἐσχάτου τῶν χρόνων assumes a series of these time periods or 'ages' spanning the history of the world and affirms that the last of these has begun with the appearing of Christ." Michaels, 1 Peter, 68. Oswalt writes, “The recurring theme of chs. 7-39 was that God could be trusted in the face of threats from the surrounding nations.
1 PETER 2:4-10
To live" is the theme in this first part of the letter, because the readers have a living hope (1:3) and are born again with the living and enduring word of God. Mankind was separated from God's presence when the first couple were expelled from the garden for their transgression (Genesis 3:24). The church would be the common temple in which God's Spirit dwells until He fills the cosmos with the new creation (Eph 2:20-22; Rev 21-22).
32 Schreiner writes, "The parallel with 2:9, where the royal priesthood proclaims God's miracles, suggests to some that this is the primary function of the priesthood." Schreiner, 1, 2 Peter, Jude, 107. The interpretation contrasts believers and unbelievers, emphasizing God's choice of believers and the danger of those who reject the living stone. In Exodus 19:6 this rendering functions as the second part of the interpretation of the meaning "precious possession." The concept of holy appears throughout Peter's letter.
Such a connection caused them to be part of the purposes God had begun with his chosen living stone (v. 5). The fact that he used them for the church showed that this is a holistic image of the church.
1 PETER 2:18-25
It is within the second body section that the passage under consideration is located. The family was the core of civilization in Greco-Roman thought.2 Anything that would cause disruption in the family was. 2 Towner writes: “The basic unit of Greco-Roman society in which Paul lived and.
Believers were expected to submit to those who devoted themselves to the service of the saints (1 Cor 16:15-16). 7 Joseph Henry Thayer, Thayer Greco-English Lexicon of the New Testament (Grand Rapids: . Baker Book House. Jeffers, The Greco-Roman World of the New Testament Era: Exploring the Background of Early Christianity (Downers Grove, IL: InterVarsity Press .
The slave is a living tool and the inanimate tool a slave." Aristotle, "Nicomachean Ethics," in Great Books of the Western World, vol. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan .
The General Principle
This is how it should be understood here, since "God" functions as the subject of. What this indicated was that Peter was addressing a situation where slaves were suffering because they sought to be faithful to God above all else.38. This illustrates that a slave was considered powerless to come to his own aid and defense and was subject to any wrong done to him.
The Elucidation of the Principle
The positive side of this elaboration is what is contained in the rest of the verse. Doing good” stood in contrast to doing evil and had to do with right behavior. In verse 19 it was interpreted as favor in the sense of being pleasing to God.
50 This parallel is supported by the contrasting relationship between those who are "righteous" and those who "do evil" (1 Pt 3:12). 52 Michaels observes: “The pronoun τοῦτο looks backward and not forward, as it corresponds to the repeated τοῦτο with which Peter frames verses 19–20.” Michaels, 1 Peter, 142. It was to “die to sin and live to righteousness” . The word translated "to die" was carrying.
74 Achtemeier notes that the use of πλανάω in the imperfect tense indicates that in line 25a Peter had in mind the lives of the readers before their conversion. 77 Achtemeier writes: "The act of conversion here indicates not so much that the readers were once with the shepherd, that they had gone astray and are now returned (e.g. Jewish Christians) as that they were converted from their former status as unbelievers to members of the Christian community (e.g. . Gentile Christians), all the more so because this verb could be used as a practically technical term for the conversion of Gentiles.” Achtemeier, 1 Peter, 204.
1 PETER 3:8-12
They were expressed in the form of imperative adjectives and participles.8 The adjectives in verse 8 were five-character traits that provided an overall summary of the relational dynamic among Christians. For example, the characteristics found in 3:8 can be seen in the apostle Paul's teaching with the description of "oneness of mind." :2). 13 Elliott, commenting on these descriptions, says: "The first part (v 8) of a double injunction (vv 8, 9) is positive and concerns attitudes and actions essential to the internal cohesion of the community."
Just as Peter began these virtues by addressing what the believer thinks, so he ended with what should be in the believer's mind. He fled to a place where it was unlikely that Saul would pursue him further into the land of the Philistines. The name Abimelech was also the name of the Philistine king of Gerar in the time of Abraham and Isaac.
Second, both the patriarchs and David experienced opposition while in the land of the Philistines. In the second part of the psalm, instructions were given on what it is to fear the Lord (Ps 34:11).
1 PETER 3:13-22
He was told not to behave with the mindset of the people of Jerusalem (Isa 8:11). 26 Notice that in Isa 5:24 the second half of the verse explains the judgment stated in the first half of the verse. They had to always be ready to explain Christianity and the hope of the gospel.
But although he suffered, the nature of Christ's suffering was qualitatively different from that of the readers. This remains true despite the frequency of the wider use of ἐν ᾧ in 1 Peter.” Dalton, Christ’s Proclamation to the Spirits, 145. Thus the first part of the verse highlighted the triumph over those who rejected God’s rule.
The second part of the verse then began to focus on those who submitted to the rule of God during the time of Noah and the Flood. Schreiner, “Baptism in the Epistles: An Initiation Ritual for Believers,” in Believer's Baptism: Sign of the New Covenant in Christ, ed.
1 PETER 4:12-19
The "surprise" mentioned by Peter did not refer to his not being in a state of petrified stupor.4 The verb is used in 4:4 to express. Peter was talking about this previous situation, because nothing in the context indicated that what Peter mentioned here was a new development.6 The trial was described later in the verse as something that was "happening" to the reader. Rather, Peter wanted his readers to consider themselves "blessed." The source of Peter's teaching was Jesus himself (Matthew 4:12-13) and the truth Peter had spoken earlier (3:14).
In other words, does the phrase "the Spirit of glory and of God" refer simply to the holy spirit?22 Or, did Peter have in mind a notion related to glory and a notion related to the Spirit of God?23 Peter was referring to the latter . Third, Peter mentioned the "evildoer." The name may refer to a sorcerer, but this is unlikely here. So Achtemeier, who comments as follows: “The untranslated gar shows a basis for what was said before.
Peter followed the LXX here, which has "barely" rather than "on earth." The idea here was not in the sense of barely, but in the sense of "with difficulty." 54 Seifrid writes: "The NT expectation of a final judgment is derived from biblical tradition and is therefore based on God's right as Creator to execute justice on earth." Seifrid, "Judgment", 621.
