1 Peter

In 1 Pet. 4:11a, those who exercise χαρίσματα involving speech acts are instructed to carry out their tasks ὡς λόγια θεοῦ. Two interpretations of this phrase have gained prominence within Petrine scholarship. Some claim that Scripture is being referenced to establish a standard for regulating the use of communicative gifts in the church. Others contend that the verse sets up a hypothetical comparison designed to emphasize the appropriate manner in which the spoken word should be performed. The problem is that both of these positions have left crucial questions unattended. The purpose of this study is to provide a close examination of the three issues which most significantly impact the interpretation of 1 Pet. 4:11a: (1) the meaning of λόγια; (2) the reconstruction of verbal elision; and (3) the Petrine author’s view of divine revelation through human mediation. In the end, we suggest that the verse is intended to convey a direct correspondence between the comparative image (i.e., one who delivers oracles from God) and the ministry of those who exercised speaking gifts within the Anatolian congregations. That is, when Christians rendered service to the community through various forms of verbal communication, they were understood to be dispensing divine revelation.

The prepositional phrase ἐν ᾧ occurs repeatedly in 1 Peter, and scholars debate its function in each occurrence. To determine the most likely functions of the phrase, this article analyzes each instance in the book. Based on the context of each occurrence, ἐν ᾧ is likely causal in 1 Pet 1.6 and 3.16, where it should be translated as “because of this” or “because of which.” In 1 Pet 2.12, ἐν ᾧ is both causal and concessive. In 1 Pet 3.19, however, it is likely a dative of reference, so should be translated as “in which.” Finally, in 1 Pet 4.4, ἐν ᾧ again functions causally.

The purpose of this book is an “exegetical companion,” meaning anyone working on teaching or preaching from 1 Peter can use this guide as the read the Greek New Testament. The handbook does not “give all the answers” by parsing every verb. In fact, it rarely parses forms fully. What is provided is a running commentary on syntactical categories and lexical data intended to illuminate the text for teaching and preaching. This means Forbes only comments on the nuance of a particular case or verb tense if it sheds light on the meaning of the text. He assumes a great deal from the reader, especially knowledge of Greek syntax. The guide makes use of abbreviations for standard works and syntactical categories. These are all families to scholars, but frequent consultation of the abbreviations page will be necessary for beginners. It does not help much to be told a genitive is “partitive” if one does not know what a partitive genitive is!

This impressive book is probably also the most comprehensive study available concerning the topic of persecution in 1 Peter. While there have been many previous studies in forms of articles, and a few larger sections in some commentaries, this volume will probably remain a standard presentation and a must reading for students of 1 Peter for years to come both because of its comprehensive discussion and its tightly knit argumentation. That is not to say that all readers will be convinced by all its arguments; but a serious discussion of its topic -Persecution in 1 Peter - should not be carried out without engaging in its views and arguments.

This monograph is a comparative study of three prominent ethical Guides in the Roman East during the Julio-Claudian and Flavian period: Epictetus the Stoic (c. AD 50-60 - c. 135), Philo the Alexandrian Jew (20-15 BC - AD 50), and Peter the Christian Apostle (died c. AD 64). Each Guide drew from his differing philosophical or ideological perspectives to teach about God, life, and death. After providing an introduction to the Guides, Burge examines their teachings on these topics.

God’s vision for our lives is holiness. We are familiar with the term holy if we have spent any time in the Church. We know it from the various worship songs we sing and from the sermons we have heard. But what in the world is holiness? I’m so glad you asked! The goal of this message today is to answer three questions. First, ‘what is holiness?’ Second, ‘why do we need to be holy?’ And third, since this is God’s vision for my life ‘how does one pursue holiness?’

4Approchez-vous de Christ, la pierre vivante rejetée par les hommes mais choisie et précieuse devant Dieu, 5et vous-mêmes, en tant que pierres vivantes, laissez-vous édifier pour former une maison spirituelle, un groupe de prêtres saints, afin d'offrir des sacrifices spirituels que Dieu peut accepter par Jésus-Christ. 6En effet, il est dit dans l'Écriture : Je mets dans Sion une pierre angulaire, choisie, précieuse. Celui qui croit en elle n'en aura jamais honte.

7Elle est donc précieuse pour vous qui croyez. Quant à ceux qui désobéissent, la pierre rejetée par ceux qui construisaient est devenue la pierre angulaire. 8Elle est aussi une pierre qui fait obstacle et un rocher propre à faire trébucher. Ils s'y heurtent parce qu'ils désobéissent à la parole, et c'est à cela qu'ils ont été destinés. 9Vous, au contraire, vous êtes un peuple choisi, des prêtres royaux, une nation sainte, un peuple racheté afin de proclamer les louanges de celui qui vous a appelés des ténèbres à sa merveilleuse lumière. 10Vous qui autrefois n'étiez pas un peuple, vous êtes maintenant le peuple de Dieu ; vous qui n'aviez pas obtenu compassion, vous avez maintenant obtenu compassion.

Author: Michal Beth Dinkler
Publisher: CBE International

In chapter 3 of his first letter, Peter draws an analogy between Christian wives of the first century and the Old Testament matriarch Sarah. This directive (1 Peter 3:5–6) subsequently has been used to support the view that, universally, every woman “should submit to her husband as she submits to the Lord.” On the other hand, some scholars hold that this passage simply “reinforc[es a] dominant patriarchal system and phallocentric mindset” and should be rejected altogether as oppressive to women. How are we to understand Peter’s charge? Is this a universal, divinely inspired mandate for hierarchical marriage relationships? Or is Peter hopelessly patriarchal and irrelevant? In fact, Peter’s rhetoric points to an entirely different conclusion: Peter advocates qualified submission to non-Christians in order to be a witness for Christ’s self-sacrifice.

https://play.google.com/books/reader?id=E0g6EAAAQBAJ

【內容簡介】
　　彼得，在不少信徒心目中，是十二門徒之首，但彼得前書卻非他們的首選，原因除了是篇幅簡短，也可能是「為義受苦」的信息不受歡迎，沒想過苦難看似那麼遠，倏忽之間又可以這麼近。
　　彼得當日宣認耶穌就是「基督」（可8:29），石破天驚，今日信徒反倒視這源於舊約的稱號稀疏平常，結果不認識基督（彌賽亞）藉著受死復活開創的新時代神聖國度，更無法支取信仰的力量，在世上寄居的日子跟隨祂受苦的腳蹤，得以走出黑暗進入奇妙的光明。
　　本書採取文本互涉的進路，藉著仔細比較彼得前書與《七十士譯本》，發掘這封書信豐富的舊約底蘊和神學意涵。作者首先力證在彼得眼中，耶穌就是舊約應許的彌賽亞君王，既合乎又超乎當代的猶太傳統；然後探索彌賽亞王權的兩個層面──彌賽亞的臣民及國度領域，指出信徒聚集在一起，構成「移動的空間」，在世上彰顯神的同在與作為。本書更附有彼得前書的大綱和新譯文圖解，及「歸納與應用」和「研討問題」部分，幫助讀者掌握書信脈絡和神學重點，並反思神永活長存的道在此時此地的意義。

On account of the lack of redemptive-historical methodology in recent research on 1 Peter, this thesis seeks to answer how the exodus event express itself in 1 Peter, and what is its distinctive contribution to the NT church. This study suggests that while Peter writes within a socio-political background, he uses an exodus-new exodus framework. The author manifests this new exodus paradigm by inserting throughout the letter quotations and allusions to the OT that reference the exodus narrative and/or its redemptive-historical and escha-tological interpretations of the prophets (especially Isaiah and the Psalms). Most of these allusions are in important programmatic passages of 1 Peter, thus constantly affirming the proposed framework. The goal of the GlossaHouse Thesis Series is to facilitate the publication of outstanding theses that advance research in the areas of ancient and modern texts and languages.

According to 1 Peter the suffering of Christ and the suffering of believers both are part of a broader story of God and his people that shows a characteristic pattern of election-suffering-glory. This pattern, that is reflected in Old Testament Israel, has found its ultimate expression in Jesus Christ. Therefore, the epistle presents Christ's commitment to obey God during his suffering and his subsequent vindication by God as a paradigm for the Christian life. This new life of righteousness is possible because believers by Christ's suffering, death and resurrection have been redeemed from their sinful past and been born anew.

Of the many blessings contained within the Old Testament, the blessing of Jer 29:11–14 is one of modern importance for the American church.

For I know the plans that I have planned for you, declares the Lord, peaceful plans and not contentious ones; to give to you a future and hope. And you will pray to me and I will hear you. And you will seek me and you will find me. For you must search for me with all your heart, then I will appear to you…

The importance of this blessing within the modern American church is witnessed by the plethora of Christian paraphernalia, which references Jer 29:11–14 as its inspiration. Two questions, then, stem from meditating on Jer 29:11–14 and the American church’s desire to obtain it: (1) How can one receive the blessing presented in these words, and (2) what does a life devoted to these words look like? The answers to these questions seem to place the modern American church in a somewhat awkward position.

This paper was a finalist in the Intersect Project Ph.D. Student Challenge Symposium. The symposium facilitated broader discussion in the church and academy about the intersection of faith, work, and economics.

This article seeks to analyze 1 Pet 1:10 -12 with the goal of ascertaining the identity of the prophets, giving special attention to the position of E. D. Selwyn who argues that the prophets under consideration in the above text are NT prophets. 

The article appeared in the current addition of ΠΝΕΥΜΑΤΙΚΑ, a journal published by the Kearley Graduate School of Theology

Over the years, one of the most important considerations for dating 1 Peter has been the nature of suffering. Interpreters have attempted to connect the conflict with instances of Christian persecution recorded in other sources. What is often overlooked in this discussion is the impact of pseudonymity on the representation of suffering. The aim of this essay is to consider whether scholars are justified in reading the descriptions of conflict as a window into the circumstances of the actual readers, given that the letter was designed as a literary deception. This question will help to determine the extent to which historical evidence like the nature of persecution can be used as a means of dating 1 Peter.

From beginning to end, the epistle of 1 Peter is concerned with responding to the conflict in which the Anatolian readers have presently become involved. Nevertheless, throughout the history of Petrine scholarship the nature of this problem has generated significant disagreement. Within the most recent discussion, however, a general consensus has been reached. Virtually all commentators now tend to agree that this conflict is a kind of unofficial, local hostility which arose sporadically out of the disdain from the general populace and which was expressed primarily through discrimination and verbal abuse. Ultimately, though, this position rests on a number of undemonstrated contentions which have never been examined through comprehensive and detailed socio-historical inquiry.

The present study is intended to take up the question afresh and to thereby rectify the significant missteps through which the topic has been previously approached. Our purpose is to determine the nature of suffering in 1 Peter by situating the letter against the backdrop of conflict management in first-century CE Asia Minor. To do so, we seek to understand the different means by which conflict was dealt with in Roman Anatolia and how the persecutions of 1 Peter fit into this larger context. Part of this goal is to examine how conflict affected different social groups within the community as a way of determining the various forms of suffering to which specific members may have been prone. Therefore, our efforts consist of an attempt to differentiate the readers’ troubling experiences by providing a detailed “social profile” of the letter’s recipients and to contextualize the conflict situation by locating the problem and its subsequent resolution strategies within the world of first-century CE Asia Minor.

The pseudonymous theory in the authorship of 1 Peter is a threat to the authority of 1 Peter. This article aims to respond to the pseudonymous theory. Although it does not represent the view of the evangelical interpreter as a whole, this article attempts to maintain the authority of 1 Peter as an integral part of the Bible. The author presents internal and external evidences that supports the theory that Peter wrote the letter. The author analyzes the material, the writing’s purposes, literature and outline to show internal evidence. The author also presents the ancient documents which have recorded Peter as the author of 1 Peter. The belief in the authority of 1 Peter is to encourage believers to respect every passage in the Bible as the spiritual mind of God. Thus, believers have a solid foundation in thinking, speaking and acting according to God's Word.

The earliest interpreters of 1 Peter unanimously understood the letter as originating from the apostle Peter. There are multiple instances in which ancient writers in the late-2nd century and early 3rd century CE attribute a particular word, phrase, or verse to this epistle or, more specifically, to the ascribed author (see Tert. Scorp. 12.2; Clem. Paed. 1.6.44; Cyp. Ep. 6.3). But the first explicit attribution of the letter to the apostle Peter is found in the writings of Irenaeus of Lyon (c. 180 CE). In Against Heresies (4.9.2), he prefaces a citation from 1 Pet 1:8 with the words, Petrus ait in epistula sua ("Peter said in his epistle"). Nevertheless, indications that 1 Peter was known and being read predate this reference by decades. An awareness of 1 Peter seems to be indicated in 2 Peter. In this pseudonymous letter-perhaps dating to the mid-2nd century CE-the author notes: "This, beloved, is now the second letter I am writing to you" (2 Pet 3:1). Most regard the first (or earlier) epistle as 1 Peter, despite the fact that the author of 2 Peter makes no attempt to create any type of verisimilitude by which a connection with 1 Peter might be indicated. Slightly earlier attestation is provided by Polycarp of Smyrna's Letter to the Philippians (see Achtemeier, 1996, 44-45; Schlosser, 2011, 29), which can be dated during the early 2nd century CE. One of the clearest indications that Polycarp was drawing from 1 Peter is found in Pol. Phil. 1.3, where Polycarp echoes and simplifies 1 Pet 1:8. The most striking feature of this allusion is the reference to χαρᾷ ἀνεκλαλήτῳ καὶ δεδοξασμένῃ ("with inexpressible and glorious joy"). Within earlier Greek literature, this combination only appears in 1 Peter. While few would dispute the connection between 1 Peter and Polycarp, considerable disagreement surrounds the attestation of 1 Peter in the late-1st-century CE work of 1 Clement. Those who question the relationship between the epistles often point out that the overlapping portions only amount to a few words; thus, the similarities are normally attributed to shared tradition (Goppelt, 1993, 31-32). But there may be more to these parallels than have been acknowledged (see Aejmelaeus, 2011, 145-146, who claims, unpersuasively, that 1 Peter borrowed from 1 Clement). Of particular interest are those instances in which the textual affinities go beyond shared language and into shared textual alteration. One place where such modifications occur is 1 Clem. 49:5 (ἀγάπη καλύπτει πλῆθος ἁμαρτιῶν, "love covers a multitude of sins"), which parallels 1 Pet 4:8 exactly. Because the sentence is similarly referenced in Jas 5:20 and a few early church fathers (e.g. 2 Clem. 16:4; Clem. Paed. 3.12.91), most believe that the Petrine author was employing an early Christian tradition. The saying is thought to be a maxim or possibly even an agraphon of Jesus (Elliott,

This is a synopsis of the pre-published version of my monograph with nearly the same name (subtitled Apostasy in the New Testament Communities vol. 3), complete with some concluding observations of apostasy that engage with the other New Testament writings. This synopsis covers the General Epistles (Hebrews, James, 1-2 Peter, Jude) and Revelation (Since 1, 2, 3 John is covered already in the book,  In the Footsteps of Judas and Other Defectors,  these letters are not covered in this synopsis. For Johannine letters, see "A Synopsis of the Gospels, Johannine Writings, and Acts")

An annotated bibliography on the General Epistles (also known as the Catholic Epistles), from Hebrews through Jude. It lists just five works for each epistle or group of epistles. Each list of five books is meant to provide a balanced set of resources, including at least one non-evangelical work, while keeping to the limit of five so that students will be sure to consult some of the most important reference works.

Williams and Horrell bring together all the relevant aids to exegesis - linguistic, textual, archaeological, historical, literary, and theological - to help the reader understand the letter. This first volume presents introductory maps, and a comprehensive introduction covering aspects such as genre, canonicity, early citations of the letter, and its theology and influence. A particular feature of the introduction is that each section is preceded by an initial bibliography. The exegesis, which covers chapters 1-2,  also provides for each passage sections on bibliography, text-criticism, literary introduction, detailed exegesis, and overall summary. The second volume covers the major part of the letter, providing commentary on chapters 3-5. It concludes with a comprehensive bibliography, which covers the whole epistle.

This paper was presented at Esplorando la Bibbia on August 24, 2016, in Policoro, Italy. These three letters address marginalized believers whose hope was challenged by suffering, false teaching, and the delay of Christ’s coming. The writers encourage their readers to look beyond their social isolation and focus instead on the greater glory that is coming. They also offer dire warnings for those timid believers who respond to internal and external attacks by compromising or surrendering their faith.

The purpose of Mosaic law in the life and faith of the Jewish people was to shape them into a “Kingdom of Priests,” a people who reflected the nature of God to the surrounding nations so they could fulfill their mission of being a blessing to all the peoples of the earth. Torah—God’s instructions to God’s people—was and is the center of Jewish culture and practice, just as the physical Torah scrolls remain the center of the Shabbat service. There is no aspect of life or faith that Torah does not touch. The different types of laws affect various aspects of Jewish life. Throughout time, Torah has been applied in the many contexts of the Jewish people to uniquely shape their expression as God’s representatives to the world.

Those who use the text to advance a descent into Hell with a proclamation to fallen angels have insisted on reading a very controversial first century teaching into what they deem a catechistic text which has no other support aside from other equally obscure passages which they interpret in its light. To interpret this passage as a double illustration of those who have suffered for the sake of righteousness and yet triumphed, fits perfectly with the flow of the passage, is grammatically possible, and is historically possible. To those about to face fiery trials for the sake of the testimony of Christ, Jesus and Noah are trophies of suffering. Jesus rose up from death in a better state, having brought as His reward, countless souls, before God. Noah, overcame the difficulties of the task ahead of him, endured misunderstanding, mockery, and societal abuse, and through his efforts was vindicated when the rains came—he lived, while his opponents died.

The important NT theme of union with Christ has inspired numerous studies by Pauline scholars in the twentieth century following the pioneering work of Adolf Deissmann. Yet only recently have scholars begun to address the potential significance of the believer's union with Christ in texts outside of the Pauline corpus. Building on this recent expansion yet acknowledging oversights in existing studies, this paper looks to highlight the prominence of union with Christ in the epistle of 1 Peter. Its prevalence throughout the epistle and the nuances of its application suggest that it is both essential to the Petrine attempt to form the identity of his readers, and the basis from which he presents his ethical exhortation—including the explicit call to imitate Christ.

1 Peter 3:21 has been called “the nearest approach to a definition of baptism that the NT affords,” yet the key phrase συνειδήσεως ἀγαθῆς ἐπερώτημα εἰς θεόν is notably ambiguous and thus open to divergent interpretations. This article considers under-utilized comparative material from the early Christian tradition to shed light on the passage. Five sources are investigated: the early baptismal catechesis known as the Two Ways tradition; the interpretations of the verse put forward by Basil of Caesarea, ps-Didymus the Blind, and Cyril of Alexandria; and finally the translation of the verse in the Syriac Peshitta version. The evidence of these early sources supports a subjective reading of the genitive in the Petrine verse, and also demonstrates a twofold trajectory in the interpretation of the content of the “appeal”—initially with a moral emphasis that becomes increasingly doctrinal from the late fourth century onwards. In keeping with this more prominent doctrinal focus, the ἐπερώτημα of 1 Peter becomes assimilated to the ὁμολογία of the baptizand, a conjunction of terms that also occurs in legal contracts in the papyri. Hence, the view of baptism as a formal and public contract with subsequent binding force on the parties involved remains constant from 1 Peter through these later sources, though the content of the commitment undergoes development during this period.

The thesis of this paper is that in his first epistle the apostle Peter taught a covenantal view of God’s unfolding purposes in redemptive history, comprehending the church as the inheritor of the promises of the Mosaic covenant. This, of course, is in direct contrast to the Dispensational view of redemptive history, which does not apply the promises of God for ethnic Israel to the New Testament church. In order to demonstrate this thesis attention will first be given to the concept of redemptive history, and then to that of covenant and God’s use of covenant to progress His plan of redemption through history. Next, attention will be given to God’s inauguration of the Mosaic Covenant at Sinai with a special emphasis on six promises God made to Israel in that covenant. Lastly, it will be demonstrated how 1 Peter 2:4-10 can only be understood within this covenantal and Mosaic context, and how by understanding the New Testament church to be the inheritors of God’s promises to Israel our appreciation for the work of Christ can be deeply enriched.

Drawing on recent insights from postcolonial theory and social psychology, this study seeks to diagnose the social strategy of good works in 1 Peter by examining how the persistent admonition to “do good” is intended to be an appropriate response to social conflict. Challenging the modern consensus, which interprets the epistle’s good works language as an attempt to accommodate Greco-Roman society and thereby to lessen social hostility, the work demonstrates that the exhortation to “do good” envisages a pattern of conduct which stands opposed to popular values. The Petrine author appropriates terminology that was commonly associated with wealth and social privilege and reinscribes it with a new meaning in order to provide his marginalized readers with an alternative vision of reality, one in which the honor and approval so valued in society is finally available to them. The good works theme thus articulates a competing discourse which challenges dominant social structures and the hegemonic ideology which underlies them.

This work serves as a comprehensive and detailed socio-historical investigation into the nature of suffering in 1 Peter. While interpreters commonly portray the conflict situation addressed by the epistle as "unofficial" persecution consisting of discrimination and verbal abuse, the study demonstrates the inadequacy of this modern consensus by situating the letter against the backdrop of conflict management in first-century CE Asia Minor. Drawing on a wide range of historical evidence and on modern social-psychological perspectives, the book reconstructs the conflict situation of the Anatolian audience and offers important insights regarding the legal culpability of Christians following the Neronian persecution, the roles of local and provincial authorities in the judicial process, and the variegated conflict experiences of different socio-economic groups within the Christian communities.

In this article I discuss the old question of the identity of the readers of 1 Peter. Can we establish whether they were of Jewish or Gentile background?
Printed in David S. du Toit (Hrsg), Bedrangnis und Identitat. Studien zu Situation, Kommunikation und Theologie des 1. Petrusbriefes. (BSNW 200). De Gruyter; Berlin, 2013, pp. 43-57.

In what manner was Christ resurrected? Was He quickened in the spirit or there is a mistake in translation, as other versions of the Bible translate it that Christ was quickened by the spirit? Who are this spirits in prison? When and where did Christ go to preach to them and what did He preached there? How did these spirits rebelled by the time of Noah?

Scholars have long debated whether χάρις in 1 Pet 2,19-20 should be understood as the unmerited favor which is divinely bestowed upon those who please God, or whether it represents a human action that secures a favorable response from God. What interpreters have continued to overlook, however, are the ancient social dynamics which underlie this passage. By interpreting χάρις within the framework of reciprocity and gift-exchange in the Greco-Roman world, this study not only brings fresh perspective to a problem which has long divided scholarship, it also suggests a new direction for understanding the letter’s theology of suffering.

This article argues that 1 Peter 1:10-12 contains Peter's hermeneutic for interpreting Old Testament messianic prophecies in 1 Peter. Though the scholarly consensus is that these verses govern every use of Scripture throughout 1 Peter, an exegesis of 1 Peter 1:10-12 reveals that Peter only discusses Old Testament prophecy in these verses. In addition to quoting prophecies, though, Peter also quotes the Law and wisdom literature. The hermeneutic for the Law and wisdom literature in 1 Peter is distinct from that of prophecy and is a model for how Christians should continue to interpret biblical texts according to their genres.

Japan has an almost 470-year history of Christian proclamation since Francis Xavier’s arrival in 15492 though the Christian faith was prohibited from 1639 to 1868.3 Japan’s current Christian population is only 1,955,729 (1.54%) out of 126,995,411 and its evangelical population is 596,498 (0.47%), which represents 30.5% of the whole Christian population) according to Operation World. 4 Among manysuggested reasons hindering Japanese’ conversion to the Christian, especially evangelical, faith is the popular practice of ancestor veneration, which “has been an important aspect of religious practice in Japan for centuries.”5