First Peter - Lorin

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grace and spiritual life to ‘inheritance’ here favors a dominate emphasis on the eschatological realization of spiritual life in final judgment. The powerful assertion of Peter is that the wife needs to be shone proper honor and respect, and this is prompted both by her needs as the physically weaker of the two and also by her full spiritual equality with her husband before God. She is a person highly honored by God, and so should also be honored by her husband. Here Peter provides a clearly distinct Christian perspective that had substantially different perspectives than those typically found in the non-Christian cultures that his readers reflected both in their differing ethnic heritages and in the multi-cultural environment in which they lived in ancient Anatolia. As Christian families implemented this concept set forth by Peter, their neighbors would begin to notice that commitment to Christ indeed does make a difference in how one lives. Hopefully this difference would be appealing enough to draw their neighbors to consider Christ as Lord of their lives and homes as well. So that nothing may hinder your prayers: εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν. How important this way of husbands treating their wives is can be seen in this warning that Peter issues at the end of the sentence. 30 The importance of praying seriously and consistently is set forth by Peter later in 4:7, “the end of all things is near; therefore be serious and discipline yourselves for the sake of your prayers.” For the husband to fail to treat his wife with proper respect means that his prayers are ‘hindered.’ The verb ἐγκόπτω, according to the BDAG lexicon, means “to make progress slow or difficult.” 31 The husband’s prayers aren’t nullified, but they loose their vitality and praying ceases to be a vital part of spiritual health. Why? Because of a fundamental biblical principle: right relationship with God is vitally linked to right relationships with other people. Peter sees this foundational concept applicable to husband / wife relationships. Husbands can stifle their relationship with God simply by not treating their wives properly. In such cases, God essentially says, “Don’t come wanting to talk with me, until you talk correctly to your wife! I told you to honor her. When you do that, then I’ll be happy to converse with you.” There is a powerful need for Christian husbands to grasp Peter’s words here. In summary, Peter has something vitally relevant to say to modern Christian husbands in this text. When we husbands begin taking these words seriously, not only will our homes become more Christian, but I’m convinced our churches will become more Christian as well. The ancient pagan world would occasionally sing the praises of wives, usually on their tombstones after the wife’s death. And typically those praises were based on what the wife did for her husband. Peter calls upon Christian husbands to ‘sing the praises’ of their wives while they’re still living, and because of who the wives are in God’s eyes. That’s the Christian difference! 30 “εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν, ‘That way your prayers will not be hindered.’ Peter views the believing husband and wife as a kind of church in miniature (cf. Paul in 1 Cor 7:5; also Clement of Alexandria’s interpretation of the ‘two or three’ gathered in prayer according to Matt 18:20 as the Christian wife, husband, and child, Strom. 3.10). The only other use of προσευχή in 1 Peter occurs at 4:7, in a series of guidelines for church life, with the implication that to ‘attend to prayers’ (νήψατε εἰς προσευχάς) necessitates mutual love, hospitality, and ministry as described in 4:8–11 (in the Gospel tradition, cf. Mark 11:25; Matt 5:23–24; 6:12, 14; 18:15–20). When these same qualities are lacking in a Christian marriage (e.g., when husband and wife do not treat each other mutually as ‘co-heirs’), their common prayers will be ‘hindered’ (ἐγκόπτεσθαι); whether the hindrance results from simple lack of ‘attention’ on the part of those praying, or from actual divine judgment for disobedience (cf. v 12: God’s ears are open to the righteous but not to evildoers) is not specified.” [J. Ramsey Michaels, vol. 49, Word Biblical Commentary: 1 Peter, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 170-71.] 31 “ἐγκόπτω (ἐν + κόπτω) 1 aor. ἐνέκοψα; impf. pass. ἐνεκοπτόμην (Hippocr. et al., ins, pap; Jos., Bell. 1, 629; 6, 111; Just., D. 45, 1 τοῖς λόγοις ‘interrupt’ and thus hinder the progress of a discussion; Ath. 26, 1 [cause wounds]) to make progress slow or difficult, hinder, thwart (so Hesych.: ἐμποδίζω, διακωλύω; Polyb. 23, 1, 12; M. Ant. 11, 1, 2; PAlex, 4, 3 [=Witkowski 33, 1, III B.C.; and Sb 4305]; PMichZen 56, 6 [III B.C.]) in NT w. the acc. (B-D-F §152, 4) τίς ὑμᾶς ἐνέκοψεν; foll. by inf. w. μή as neg. (B-D-F §429; Rob. 1094) who hindered you? Gal 5:7; cp. 1 Th 2:18. εἰς τὸ μὴ ἐγκόπτεσθαι τὰς προσευχὰς ὑμῶν in order that your prayers may not be hindered 1 Pt 3:7. ἐνεκοπτόμην τὰ πολλά w. gen. of the inf. foll. (B-D-F §400, 4) I have so often been prevented Ro 15:22.—ἵνα μὴ ἐπὶ πλεῖόν σε ἐγκόπτω Ac 24:4 is understood by Syr. and Armen. versions to mean in order not to weary you any further; cp. ἔγκοπος weary Diog. L. 4, 50; LXX; and ἔγκοπον ποιεῖν to weary Job 19:2; Is 43:23. But impose on is also prob.; detain NRSV—B. 1355. DELG s.v. κόπτω. M-M s.v. ἐκκόπτω. TW.” [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), 274.] Bible Study: Page 162
Greek NT 8 Τὸ δὲ τέλος πάντες ὁμόφρονες, συμπαθεῖς, φιλάδελφοι, εὔσπλαγχνοι, ταπεινόφρονες, 9 μὴ ἀποδιδόντες κακὸν ἀντὶ κακοῦ ἢ λοιδορίαν ἀντὶ λοιδορίας τοὐναντίον δὲ εὐλογοῦντες, ὅτι εἰς τοῦτο ἐκλήθητε ἵνα εὐλογίαν κληρονομήσητε. 10 ὁ γὰρ θέλων ζωὴν ἀγαπᾶν καὶ ἰδεῖν ἡμέρας ἀγαθὰς παυσάτω τὴν γλῶσσαν ἀπὸ κακοῦ καὶ χείλη τοῦ μὴ λαλῆσαι δόλον, 11 ἐκκλινάτω δὲ ἀπὸ κακοῦ καὶ ποιησάτω ἀγαθόν, ζητησάτω εἰρήνην καὶ διωξάτω αὐτήν· 12 ὅτι ὀφθαλμοὶ κυρίου ἐπὶ δικαίους καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν, πρόσωπον δὲ κυρίου ἐπὶ ποιοῦντας κακά. The First Letter of Peter Bible Study Session 14 1 Peter 3:8-12 “Live compassionately” Gute Nachricht Bibel 8 Euch allen schließlich sage ich: Haltet in derselben Gesinnung zusammen und habt Mitgefühl füreinander! Liebt euch gegenseitig als Brüder und Schwestern! Seid gütig und zuvorkommend zueinander! 9 Vergeltet Böses nicht mit Bösem, und gebt Beleidigungen nicht wieder zurück! Im Gegenteil, segnet eure Beleidiger, denn Gott hat euch dazu berufen, seinen Segen zu empfangen. 10 Ihr wisst ja: »Wer nach dem wahren Leben verlangt und glückliche Tage sehen will, der nehme seine Zunge gut in Acht, dass er nichts Schlechtes und Hinterhältiges sagt. 11 Er kehre sich vom Bösen ab und tue das Gute. Er mühe sich mit ganzer Kraft darum, mit allen Menschen in Frieden zu leben. 12 Denn der Herr hat ein offenes Auge für die, die das Rechte tun, und ein offenes Ohr für ihre Bitten. Aber er wendet sich gegen alle, die Böses tun.« NRSV 8 Finally, all of you, have unity of spirit, sympathy, love for one another, a tender heart, and a humble mind. 9 Do not repay evil for evil or abuse for abuse; but, on the contrary, repay with a blessing. It is for this that you were called — that you might inherit a blessing. 10 For “Those who desire life and desire to see good days, let them keep their tongues from evil and their lips from speaking deceit; 11 let them turn away from evil and do good; let them seek peace and pursue it. 12 For the eyes of the Lord are on the righteous, and his ears are open to their prayer. But the face of the Lord is against those who do evil.” 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. NLT 8 Finally, all of you should be of one mind, full of sympathy toward each other, loving one another with tender hearts and humble minds. 9 Don’t repay evil for evil. Don’t retaliate when people say unkind things about you. Instead, pay them back with a blessing. That is what God wants you to do, and he will bless you for it. 10 For the Scriptures say, “If you want a happy life and good days, keep your tongue from speaking evil, and keep your lips from telling lies. 11 Turn away from evil and do good. Work hard at living in peace with others. 12 The eyes of the Lord watch over those who do right, and his ears are open to their prayers. But the Lord turns his face against those who do evil.” Quick Links to the Study I. Context II. Message a. Historical a.Live righteously, vv. 8-9 b. Literary b. Scripture basis for doing so, vv. 10-12 *************************************************************************** Introduction Peter brings this section of moral admonitions in 2:11-3:12 to a close (= Τὸ δὲ τέλος) with a miscellaneous collection of encouragements to the Christian community as a whole. 1 Just as he began this material with exhortations to the entire Christian community in 2:11-17, he returns to the community at large with the conclusion in 3:8-12. The individualized Haustafeln section in 2:18-3:7, with Peter’s creative adaptation of it, is tucked in the 1 “The adjectives and participles of vv 8–9 maintain the participial form for exhortations used throughout much of 2:13–3:7, and the phrase τὸ δὲ τέλος suggests that Peter is now drawing a line of thought to its conclusion.” [J. Ramsey Michaels, vol. 49, Word Biblical Commentary : 1 Peter, Word Biblical Commentary (Dallas: Word, Incorporated, 2002), 174.] Bible Study: Page 163
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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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precisely by Peter in 4:15 as “a
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2.12 among the Gentiles while posse
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Peter’s repeated use of ἐπιθ
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eaders as ἐκλεκτοῖς πα
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enough to bring public accusations
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Greek NT 13 Ὑποτάγητε π
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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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