First Peter - Lorin

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ον and designates a quiet, well-ordered personality. 41 How is the pure and reverent lifestyle (v. 2) to express itself? Peter sees the temperament of the woman as a major avenue of expression for this devotion to God. 42 The two qualities of gentleness 43 and quietness 44 are important expressions of her love for God. By showing these toward her husband and others as well, he will see the difference that God makes in her life. This kind of disposition Peter characterizes as imperishable adornment: ἐν τῷ ἀφθάρτῳ (κόσμῳ). 45 The external only lasts momentary, but this kind of inward adornment lasts forever. Additionally, this inward adornment pleases God greatly: ὅ ἐστιν ἐνώπιον τοῦ θεοῦ πολυτελές. 46 For a Christian woman, to value what God values in her is her first priority. What applications of this instruction should be made to our world? First, we should note that what Peter said to the women in the first century Christian community had relevance to every believer in that day. Many commentators have correctly noticed that the qualities stressed by Peter are closely linked to what he said to the entire communities in 2:13 and 15-17: 12 Conduct yourselves honorably among the Gentiles, so that, though they malign you as evildoers, they may see your honorable deeds and glorify God when he comes to judge. 15 For it is God’s will that by doing right you should silence the ignorance of the foolish. 16 As servants of God, live as free people, yet do not use your freedom as a pretext for evil. 17 Honor everyone. Love the family of believers. Fear God. Honor the emperor. 41 “ἡσύχιος, ον (s. prec. two entries and ἡσύχως; Hom. et al.; ins, pap; Is 66:2; PsSol 12:5; Joseph.) quiet, well-ordered D 3:8. W. πραΰς 1 Cl 13:4; B 19:4 (both Is 66:2); Hm 5, 2, 3; 6, 2, 3; 11:8. Again w. πραΰς: πνεῦμα 1 Pt 3:4 (cp. PsSol 12, 5 ψυχὴ ἡσ .). βίος (Pla., Demosth.; SIG 866, 15; POxy 129, 8 [VI A.D.]) εἰρηνικὸν καὶ ἡσύχιον βίον διάξαι lead a peaceable and quiet life (thus lightening the task of the heads of state; Jos., Ant. 13, 407 βίος ἡσύχιος, but in a difft. sense; cp. Thu. 1, 120, 3) 1 Ti 2:2. Here ἡσ . prob.= without turmoil. ἡσύχιον εἶναι Hm 8:10.—B. (ἥσυχος) 840. DELG s.v. ἥσυχος. M-M. Spicq.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 440-41.] 42 See 1 Timothy 2:2 where this trait applies to all believers: “so that we may lead a quiet and peaceable life in all godliness and dignity” (ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι). 43 “The adjective ‘gentle’ (praus) has a range of meanings (‘gentle,’ ‘humble,’ ‘modest,’ ‘unassuming,’ ‘meek’) and refers to a highly prized virtue among the Greeks (Bolkestein 1939, 108–11, 140), as among Israelites. Of Leah, Jacob’s wife, for example, it was said: “For he loved her very much after Rachel, her sister, died, since she was perfect and upright in all her ways, and she honored Jacob. And in all the days which she lived with him, he never heard a harsh word from her mouth because she possessed gentleness, peace, uprightness, and honor” (Jub. 36:23–24). According to the common expectations of the honor and shame code, the wife, in addition to her submission and deference to the authority of her husband and father and her protection of her chastity, was to display modesty and restraint in all things (Malina 1993d, 48–54). Compare again 1 Clem. 21:7, ‘let them (wives) show forth the innocent will of gentleness (tēs prautētos).’ “While the term gentle is used here in regard to females, as in 1 Clem. 21:7, gentleness was valued as a male virtue as well (Ps 36[37]:11; Matt 5:5; Gal 5:23; Eph 4:2; Col 3:12; Titus 3:2). Jesus in fact describes himself as ‘gentle and humble’ (Matt 11:29; cf. 21:5; 2 Cor 10:1). Paul likewise speaks of a ‘gentle spirit’ in connection with himself (1 Cor 4:21) and other male believers (Gal 6:1; see Goppelt 1993, 222–23). This quality is urged on all believers in 3:16 so that here again the character and behavior of the wives are paradigmatic of the community as a whole.” [John H. Elliott, 1 Peter: A New Translation With Introduction and Commentary (New Haven; London: Yale University Press, 2008), 566.] 44 “The accompanying adjective ‘tranquil’ (hēsychios, only here and in 1 Tim 2:2) denotes a state of inner peacefulness and calm, quiet serenity, and tranquility, unruffled by the vicissitudes and disturbances of the daily round. In 1 Tim (2:11, 13) a wife’s quiet tranquility (hēsychia), as opposed to her teaching, is regarded as a feature of her subordination to her husband. This quality, however, is also urged elsewhere as an appropriate quality of all believers, male as well as female (2 Thess 3:12; 1 Tim 2:2; cf. 1 Thess 4:11). The terms gentle and tranquil are closely related and often combined (cf. 1 Clem. 13:4 [cf. Isa 66:2]; Barn. 19:4; Herm. Mand. 5.2.3; 6.2.3; 11.8).” [John H. Elliott, 1 Peter: A New Translation With Introduction and Commentary (New Haven; London: Yale University Press, 2008), 566.] 45 The adjective ἀφθάρτῳ implies repetition of κόσμος as the opposition adornment from the external. 46 “πολυτελής, ές (τέλος; Hdt. et al.; ins, pap, LXX; En; TestSol 5:1 D; TestJob; TestJud 26:3; JosAs) pert. to being of great value or worth, ordinarily of relatively high degree on a monetary scale, (very) expensive, costly (so Thu.+; ins, pap, LXX, Philo; Jos., C. Ap. 2, 191) of ointment Mk 14:3. Of clothing (X., An. 1, 5, 8; Diod S 4, 53, 3; 17, 35, 2; Polyaenus 6, 1, 4; Philo, Sacr. Abel. 21; Jos., Bell. 1, 605) 1 Ti 2:9. Of stones (Diod S 1, 33, 3; 2, 16, 4; OGI 90, 34; 132, 8 [s. note 7]; SEG VIII 467, 16 [217 B.C.]; PGM 5, 239. So mostly LXX; En 18:6; EpArist 60 al.) λίθος π. B 6:2 (Is 28:16); pl. MPol 18:2. παρατάξεις π. costly establishments (s. παράταξις 2) Hs 1:1.—Metaph., of inward adornment ἐνώπιον τοῦ θεοῦ πολυτελές (i.e. God appraises it at high value) 1 Pt 3:4.—DELG s.v. τέλος. M-M. Spicq.” [William Arndt, Frederick W. Danker and Walter Bauer, A Greek-English Lexicon of the New Testament and Other Early Christian Literature, 3rd ed. (Chicago: University of Chicago Press, 2000), 850.] Bible Study: Page 150
Beyond this larger text of 2:11-3:7, the qualities advocated here are applied to all believers, male and female without regard to gender. 47 Second, the general principle clearly in this passage has vital relevance to our day: what is on the inside of us is far more important than our outward appearance. Much too often modern society focuses solely on outward beauty, especially for women. But Christian principles reverse this with the contention that inward beauty is far more important. This emphasis needs much stress in churches of today. Third, we should not make the mistake of many of the early church fathers who took Peter’s words to mean that Christian women should not wear makeup, braid their hair, or wear expensive clothes at all. 48 When Peter’s words, especially in verse three, are understood properly against the first century backdrop, it becomes clear that he is urging modesty in dress outwardly and speaking against the extremes current in his time. And he is joining with many other non-Christian writers in his time who spoke out against such practices as well. When Paul spoke in 1 Timothy 2:9 of desiring Christian women to “adorn themselves modestly and sensibly in seemly apparel, not with braided hair or gold or pearls or costly attire,” he did not mean total disregard of one’s outward appearance. And Peter did not imply that here either. Paul’s ἐν καταστολῇ κοσμίῳ μετὰ αἰδοῦς καὶ σωφροσύνης (“in seemly apparel with modesty and sensibly”) implies legitimate concern for one’s physical appearance. Fourth, how should modesty be defined in our day? One should not overlook the common emphasis between early Christian writers and secular writers in the first century. 49 We have already noted that Peter’s words here echo many of the same themes as ancient Greek and Roman philosophers about women’s dress. Good tastes were understood by non-Christians in the first century. The problem arose when many women ignored those standards of propriety with extremes in their dress and appearance. What this underscores is that the existing society will normally have standards of appropriateness that serve as a background to Christian understandings of propriety. Peter and Paul, who alone address these matters in the New Testament, used those secular standards as a base and added to or modified them with distinctive Christian insights. Most importantly the Christian woman should seek to use her outward appearance to glorify her God, not her body. This is an essential guiding principle in how she dresses. b. Wives, look to OT wives as an example, v. 5-6 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. 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 47 “While the term gentle is used here in regard to females, as in 1 Clem. 21:7, gentleness was valued as a male virtue as well (Ps 36[37]:11; Matt 5:5; Gal 5:23; Eph 4:2; Col 3:12; Titus 3:2). Jesus in fact describes himself as ‘gentle and humble’ (Matt 11:29; cf. 21:5; 2 Cor 10:1). Paul likewise speaks of a ‘gentle spirit’ in connection with himself (1 Cor 4:21) and other male believers (Gal 6:1; see Goppelt 1993, 222–23). This quality is urged on all believers in 3:16 so that here again the character and behavior of the wives are paradigmatic of the community as a whole.” [John H. Elliott, 1 Peter: A New Translation With Introduction and Commentary (New Haven; London: Yale University Press, 2008), 566.] 48 “It is interesting to observe that the Church Fathers show more interest in this text in 1 Peter than in other passages that might be expected to draw attention, such as the letter’s Christological statements or other soteriological formulations. Several Fathers regard this text as establishing an authoritative prohibition of external adornment for Christian women. 175 In general, later Christian attitudes toward female attire and modesty remained conservative and conventional in nature. 176 ” [John H. Elliott, 1 Peter: A New Translation With Introduction and Commentary (New Haven; London: Yale University Press, 2008), 565.] 49 “The qualities of a deceased wife inscribed on a second-century CE funerary epitaph by a mourning husband are a moving tribute to her virtuous qualities and her husband’s profound sense of loss. Though the words are those of a non-Christian, the virtues extolled are strikingly similar: Farewell, lady Panthia, from your husband. After your departure, I keep up my lasting grief for your cruel death. Hera, goddess of marriage, never saw such a wife: your beauty, your wisdom, your chastity. You bore me children completely like myself; you cared for your bridegroom and your children; you guided straight the rudder of life in our home and raised high our common fame in healing—though you were a woman, you were not behind me in skill. In recognition of this your bridegroom Glycon built this tomb for you. I also buried here the body of [my father] immortal Philadelphus, and I myself will lie here when I die, since with you alone I shared my bed when I was alive, so may I cover myself in ground that we share, (cited in Lefkowitz and Fant 1982, 104–5) [John H. Elliott, 1 Peter: A New Translation With Introduction and Commentary (New Haven; London: Yale University Press, 2008), 567.] Bible Study: Page 151
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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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of three main clauses with expansio
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Greek NT 9 Ὑμεῖς δὲ γέ
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the preceding page, 2:9-10 comes as
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A royal priesthood, βασίλει
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one people of God, thus bridging al
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Greek NT 11Ἀγαπητοί,παρ
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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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