First Peter - Lorin

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Greek NT 3.1 Ὁμοίως γυναῖκες ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, ἵνα καὶ εἴ τινες ἀπειθοῦσιν τῷ λόγῳ διὰ τῆς τῶν γυναικῶν ἀναστροφῆς ἄνευ λόγου κερδηθήσονται 2 ἐποπτεύσαντες τὴν ἐν φόβῳ ἁγνὴν ἀναστροφὴν ὑμῶν. 3 ὧν ἔστω οὐχ ὁ ἔξωθεν ἐμπλοκῆς τριχῶν καὶ περιθέσεως χρυσίων ἢ ἐνδύσεως ἱματίων κόσμος, 4 ἀλλʼ ὁ κρυπτὸς τῆς καρδίας ἄνθρωπος ἐν τῷ ἀφθάρτῳ τοῦ πραέως καὶ ἡσυχίου πνεύματος, ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές. 5 οὕτως γάρ ποτε καὶ αἱ ἅγιαι γυναῖκες αἱ ἐλπίζουσαι εἰς θεὸν ἐκόσμουν ἑαυτάς, ὑποτασσόμεναι τοῖς ἰδίοις ἀνδράσιν, 6 ὡς Σάρρα ὑπήκουσεν τῷ Ἀβραάμ, κύριον αὐτὸν καλοῦσα· ἧς ἐγενήθητε τέκνα ἀγαθοποιοῦσαι καὶ μὴ φοβούμεναι μηδεμίαν πτόησιν. The First Letter of Peter Bible Study Session 12 1 Peter 3:1-6 “Winning a non-Christian Husband” Gute Nachricht Bibel 3.1 Für euch Frauen gilt dieselbe Regel: Ihr müsst euch euren Männern unterordnen, damit die von ihnen, die das Wort der Guten Nachricht nicht hören wollen, durch eure Lebensführung auch ohne Wort für den Glauben gewonnen werden. 2 Das kann geschehen, wenn sie sehen, dass ihr ihnen Respekt erweist und ein vorbildliches Leben führt. 3 Putzt euch nicht äußerlich heraus mit aufwendigen Frisuren, kostbarem Schmuck oder prächtigen Kleidern. 4 Eure Schönheit soll von innen kommen! Freundlichkeit und ein ausgeglichenes Wesen sind der unvergängliche Schmuck, der in Gottes Augen Wert hat. 5 Auf diese Weise haben sich auch früher die frommen Frauen geschmückt, die ihre Hoffnung auf Gott setzten. Sie haben sich ihren Männern untergeordnet, 6 wie zum Beispiel Sara, die Abraham gehorchte und ihn ihren »Herrn« nannte. Ihre Töchter seid ihr, wenn ihr das Rechte tut und euch davon durch keine Drohung abbringen lasst. NRSV 1 Wives, in the same way, accept the authority of your husbands, so that, even if some of them do not obey the word, they may be won over without a word by their wives’ conduct, 2 when they see the purity and reverence of your lives. 3 Do not adorn yourselves outwardly by braiding your hair, and by wearing gold ornaments or fine clothing; 4 rather, let your adornment be the inner self with the lasting beauty of a gentle and quiet spirit, which is very precious in God’s sight. 5 It was in this way long ago that the holy women who hoped in God used to adorn themselves by accepting the authority of their husbands. 6 Thus Sarah obeyed Abraham and called him lord. You have become her daughters as long as you do what is good and never let fears alarm you. Study By Lorin L Cranford A copy of this lesson is posted in Adobe pdf format at http://cranfordville.com under Bible Studies in the Bible Study Aids section. A note about the blue, underlined material: These are hyperlinks that allow you to click them on and bring up the specified scripture passage automatically while working inside the pdf file connected to the internet. Just use your web browser’s back arrow or the taskbar to return to the lesson material. All rights reserved © by C&L Publications Inc. Quick Links to the Study I. Context II. Message a. Historical a.The admonition, vv. 1-4 b. Literary b. The reason, vv. 5-6 *************************************************************************** NLT 1 In the same way, you wives must accept the authority of your husbands, even those who refuse to accept the Good News. Your godly lives will speak to them better than any words. They will be won over 2 by watching your pure, godly behavior. 3 Don’t be concerned about the outward beauty that depends on fancy hairstyles, expensive jewelry, or beautiful clothes. 4 You should be known for the beauty that comes from within, the unfading beauty of a gentle and quiet spirit, which is so precious to God. 5 That is the way the holy women of old made themselves beautiful. They trusted God and accepted the authority of their husbands. 6 For instance, Sarah obeyed her husband, Abraham, when she called him her master. You are her daughters when you do what is right without fear of what your husbands might do. Introduction to Study. This study continues the emphasis on ‘outsiders’ that Peter begun in 2:11. It also continues the Haustafeln Bible Study: Page 138
emphasis that was begun in 2:18. The focus now is on Christian wives married to non-Christian husbands, 1 which gives it a distinction from the Pauline emphasis on Christian wives married to Christian husbands. 2 These Pauline passages are important background to Peter’s words: 3 Ephesians 5:22-24. 22 Wives, be subject to your husbands as you are to the Lord. 23 For the husband is the head of the wife just as Christ is the head of the church, the body of which he is the Savior. 24 Just as the church is subject to Christ, so also wives ought to be, in everything, to their husbands. 4 Colossians 3:18. 18 Wives, be subject to your husbands, as is fitting in the Lord. One will detect very quickly the distinct emphasis of Peter over against Paul’s. Another important text comes from Titus 2:4-5, where Paul instructs Titus on encouraging older women in the church to instill certain values in the younger women who were wives: 1 But as for you, teach what is consistent with sound doctrine. 2 Tell the older men to be temperate, serious, prudent, and sound in faith, in love, and in endurance. 3 Likewise, tell the older women to be reverent in behavior, not to be slanderers or slaves to drink; they are to teach what is good, 4 so that they may encourage the young women to love their husbands, to love their children, 5 to be self-controlled, chaste, good managers of the household, kind, being submissive to their husbands, so that the word of God may not be discredited. 6 Likewise, urge the younger men to be self-controlled. 5 Some of these values may seem strange to modern ears, but one has to remember that marriages in the ancient world were uniformly between women in their early to middle teens and men mostly in their thirties at least. A thirteen year old mother with a thirty-five year old husband would not have been unusual at all. These young girls who became wives and mothers very early in life needed wise counsel from the older, more experienced women in the churches. We live in a world where establishing lasting relationships between men and women is becoming more and more difficult, along with meaningful relationships with other people in general. And this in spite of it being the ‘age of communication.’ The popularity of marriage swings up and down in western society. Increasingly in many western countries especially, ‘cohabitation’ is the favored option, even over ‘common-law marriage.’ Yet numerous scientific studies affirm that such a living relation without a formal marriage commitment almost certainly dooms the future of the relationship. The problem of cohabitation is significantly worse in Europe than elsewhere in the world, apart from a few isolated exceptions such as North America (= Mexico; US; Canada). The rate of divorce in western society is very high, although highest in the US more than Europe and most of the rest of the world where the divorce rate is slowly declining in some countries such as the UK, in contrast to the US. Given this backdrop of modern struggles with marriage and being a married partner, what message does the Gospel offer? Peter offers important guidelines for a Christian wife who wants to win her non-Christian husband to faith in Christ. Beyond this setting, most of these guidelines have much wider application as well. 1Interestingly, the New Testament contains a reference to a marriage where the wife, Joanna, was a follower of Jesus, but not the husband, Chuza, in all likelihood: Luke. 8:1-3, “Soon afterwards he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. The twelve were with him, 2 as well as some women who had been cured of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, 3 and Joanna, the wife of Herod’s steward Chuza, and Susanna, and many others, who provided for them out of their resources.” Joanna along with several other women, some married and some not, were fellow travelers with Jesus along with the disciples during much of His earthly ministry. 2 “Peter’s concern at this point is not life within the Christian community, but life at those points where the Christian community interfaces with the world around it.” [Peter H. Davids, The First Epistle of Peter, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1990), 115.] 3For a quick summary overview of wives (γυνή) in the New Testament, the NRSV uses the English words wife or wives in some 68 passages. 4One should also note the final statement (Eph. 5:33) where Paul summarizes both husband’s and wife’s responsibilities: “Each of you, however, should love his wife as himself, and a wife should respect her husband.” (πλὴν καὶ ὑμεῖς οἱ καθʼ ἕνα ἕκαστος τὴν ἑαυτοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα.) 5 3 GNT Titus 2:3-5. Πρεσβύτιδας ὡσαύτως ἐν καταστήματι ἱεροπρεπεῖς, μὴ διαβόλους μηδὲ οἴνῳ πολλῷ δεδουλωμένας, καλοδιδασκάλους, 4ἵνα σωφρονίζωσι τὰς νέας φιλάνδρους εἶναι, φιλοτέκνους, 5σώφρονας, ἁγνάς, οἰκουργούς, ἀγαθάς, ὑποτασσομένας τοῖς ἰδίοις ἀνδράσιν, ἵνα μὴ ὁ λόγος τοῦ θεοῦ βλασφημῆται. Bible Study: Page 139
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ΠΕΤΡΟΥ Α 1.1 Πέτρος
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First ΠΕΤΡΟΥ Peter Studies Α
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Greek NT 1.1 Πέτρος ἀπόσ
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y First Peter can easily fit the ti
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ecipients of the letter. The Saluta
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itself: The author calls himself Pe
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were now God’s people, rather tha
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action of the Holy Spirit in settin
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Paul’s example through the influe
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Quick Links to the Study I. Context
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Internal History. The time and plac
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oad genre needs to be addressed. An
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sprinkled with his blood.“ At the
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3 Εὐλογητὸς ὁ θεὸ
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tion to what kind of inheritance my
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only to feel but to express it as w
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faith, not by sight.” In these fi
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salvation. Salvation, σωτηρί
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And by his praise he calls upon his
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their goodness or accomplishments,
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Holy Spirit made this preaching pos
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esponded to the preaching of the Go
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Because of the particular genre of
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and intentionally as a firm decisio
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holiness. b. Become holy in your li
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life. There are no sections that we
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in a complex manner in the original
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1.20 | indeed who was foreknown | b
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nor to treat Him lightly. Accountab
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The second expansion element to the
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Christ, and how He was superior to
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Greek NT 22 Τὰς ψυχὰς ὑ
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altered the way of living for these
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Core: ἀλλήλους ἀγαπή
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down inside them. 23 Expansion 3:
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the wording but the essential idea
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Greek NT 2.1 Ἀποθέμενοι
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in the centuries of being copied by
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| Behold, a stone is laid | in Zion
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and spirituality in western thinkin
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‘salvation’ as the eschatologic
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the conversion of his readers and t
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y men (ὑπὸ ἀνθρώπων
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is not suffering, but why is suffer
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ὑμᾶς προσαγάγῃ τ
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Crucial to establishing a viewpoint
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punishing. 66 Encouragement comes f
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Introduction to Study. As Peter con
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God’s acknowledgment and affirmat
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a way of thinking. 7 The incorporat
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clearly is Christ and His suffering
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Such lists specified patterns of be
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practiced throughout the Roman empi
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a spiritual catastrophe. Such a neg
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eing very obscure. At minimal, any
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Greek NT 7 Πάντων δὲ τὸ
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own distinct pattern of expression.
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ζῶντας καὶ νεκρού
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One of the seemingly problematic as
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inclusively, 12 Peter’s emphasis
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tention! Wake up!” in 5:8). 23 Bi
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otherly love is what covers sins in
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are a χάρισμα which Peter th
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Greek NT 12 Ἀγαπητοί, μ
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a. Historical External History. In
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LXX: εἰ ὁ μὲν δίκαιο
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starts with the ‘house of God’
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possibilities. Rather, the believer
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atitude found in Matthew 5:3-10, an
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Peter cautions believers, don’t e
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Some debate exists over the backgro
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Greek NT 5.1 Πρεσβυτέρου
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dence is so divided that the UBS ed
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the one Philemon led in his home at
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their role mostly from a second cen
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designate leaders in a Christian co
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the early 1600s to the present will
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5.3 nor as one lording it over your
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people around. The appeal is based
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How they came into this leadership
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Christ in final judgment for how th
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What Peter encourages the νεώτ
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Greek NT 6 Ταπεινώθητε
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express different ideas from those
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the Devil was a brand new idea. Pet
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concept of humility is introduced f
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and arrogance. Contextually, Peter
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thew 6:25-34 and in Luke 12:22-32.
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ὡς οἱ λοιποί, ἀλλ
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lion seeking food. ᾧ ἀντίσ
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What Peter reminds his readers of i
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(the One who called us). 2 A large
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mentioned in 1:6, ἐν ᾧ ἀγα
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many of the letters in the New Test
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The short rather distinctive wordin
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its meaning in the Heb. 13:20-21 Be
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God who called you: ὁ καλέσ
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cially during the past two centurie
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τοῦ ἀπολλυμένου δ
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Most likely this connection to Chri
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The pronouncing of a beatitude of b
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Greek NT 12 Διὰ Σιλουαν
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make the text read clearer to his r
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person singular verb ἔγραψα,
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Jesus, friendship between individua
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Outline of Contents in First Peter:
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c) benedictio (#85). II. Message Gi
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And they wrote letters by them afte
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shortness. 46 The expressed objecti
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Babylon as ‘being away from home
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c. Benedictio, v. 14b Peace to all
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tion in the letter Adscriptio summa
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3. What did he say about the commun
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the fundamental obligation in 2:13.
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1.7 ἵνα τὸ δοκίμιον
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εἰς θεὸν τὸν ἐγεί
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2.9 δὲ 12 Ὑμεῖς (εισι
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| δὲ -- παρεδίδου τῷ
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καὶ 38 - ----- ---- ----- πο
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θελήματι θεοῦ τὸν
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4.17 ὅτι 64 ὁ καιρὸς (
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83 5.13 ἀσπάζεται ὑμ
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more precious than gold /----------
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--- was manifested in the last of t
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out of darkness of the One who call
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2.25 For 24 you...were being led as
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2.13 And 41 who is the one doing yo
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into this reason also 52 to the dea
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69 5.2 Shepherd God’s flock among
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The First Letter of Peter Bibliogra
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ed. Trans. W. F. Arndt and F. W. Gi
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37. Daniélou, J. Sacramentum Futur
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Goppelt, L. TYPOS: The Typological
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MacInnes, J. M. Peter the Fisherman
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1970. Schiwy, G. Die katholischen B
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e la Prima Lettera di Pietro.” Gr
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547-55. Dalton, W. J. “Proclamati
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Josephson, H. “Niedergefahren zur
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Schweizer, E. “1 Petrus 4:6.” T
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Bengel, J. A. Gnomon Novi Testament
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Neue Testament 12. Göttingen: Vand
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Mounce, R. H. A Living Hope: A Comm
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First Peter - Lorin

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