The close similarities between such paraenetic elements in 1 Peter and in Paul have led some scholars to argue for direct literary dependence,27 and others for the existence of a fairly fixed early Christian catechism from which both authors drew.28 But it seems preferable now to think neither of literary dependence nor fixed codes but rather of an oral paraenetic tradition with admonitions clustering around different relations in daily life. The ἀντί–principle was forbidden by him in Matt 5:39 μὴ ἀντιστῆναι τῷ πονηρῷ).33 And according to Luke 6:28a Jesus commanded εὐλογεῖτε τοὺς καταρωμένους. ↩, See K. Schelkle, Die Petrusbriefe, 94, note 2, to bless "bedeutet…segnen, indem man Gottes Gnade auf jemand herabruft". Bible verses by topic. Similarly Hans Windisch: "Die Motivierung würde einem Logion εὐλογεῖτε ἵνα εὐλογηθῆτε entsprechen", Die Katholischen Briefe, H.N.T. ↩, Schelkle, Petrusbriefe, 95; W. Schenk, Segen in Neuen Testament (Berlin, 1967), 63; Selwyn, 190; Kelly, 138. . He observes that, The Semitic mind was notoriously unwilling to draw a sharp dividing–line between purpose and consequence. 1:13 ff)? 3:34 LXX is found in James 4:6. Summary of 1 Peter 1 As part of his introduction, Peter gives a brief theology of the significance that Jesus' sacrifice and resurrection has for believers. Thus by the grace of God we may experience a renewal of hope so that in all sincerity and earnestness (1:22) we can speak and act toward our enemy from a hopeful, humble and loving heart that truly desires his blessedness. Johnston (Grand Rapids: Wm. 6:7 to an eschatological blessing given to those who live a certain kind of life. individual good works – wholly in the Spirit of late Judaism – were possibilities with which men agonized in their own strength (von sich aus) in order to be saved at the judgment. The changes in Ps. Part of the answer to the question of why we act the way we do is found by analysing those dominant and decisive forces that have shaped us into the kind of people we are. Part of any detailed analysis of a text in 1 Peter should probably include an investigation of the tradition behind the text. The specific question which this essay tries to answer came from 1 Peter 3:9, 'Do not return evil for evil or reviling for reviling but on the contrary bless, for to this you have been called that you may obtain a blessing' (RSV). Perhaps what we can safely say is that the word "hope" makes explicit the fact that trusting Christ (1:9; 2:6–7) or God (1:21; 4:19) always involves trusting him for the future.11 What 1 Peter means by a faith that has been proved by suffering and found genuine (1:7) is a faith that throws all its anxieties on God (5:7), entrusts itself to a faithful creator (4:19), and perseveres in righteousness (3:24), confident that the "God of all grace . "50 The sense of "B" would be: Bless those who revile you because you know that through God's call (1:15; 2:9; 5:10) and your new birth (1) a blessing most certainly awaits you. Thus "A" seems to conflict with the general structure of kerygma and paraenesis determined above (Part 2) according to which the imperatives are grounded in the finished work of God in Christ and the surety of the coming salvation. (Luke 6:27 ff. Loving behaviour is in some sense a condition and means of gaining salvation. Here the divine act of begetting has a causal priority over the human response of hope.12 But the link with hope is just as close as in 1:22–23. On the other hand, Part 3 could mislead us into thinking that there is no assurance of salvation and that salvation is a reward to be earned with sufficiently valuable moral effort. The closest parallel to this command in the New Testament paraenesis is Rom. On the one hand, Part 2 could mislead us into thinking that loving conduct toward our enemy is not a condition of final salvation. Hier wird ein jüdisch–hellenistischer Satz übernommen und in Fortgang verchristlicht". 1 Peter Bible Study (Hope In Hard Times) 1 Peter 1:3-12, A Living Hope. Leviticus Rabbah 16 (116b); Tanḥ uma (Buber) 4 (23a). But how then are we to understand those texts in 1 Peter which stress the believer's confident hope of salvation and which ground his new behaviour precisely in that hope (e.g. He is encouraging his audience by explaining that through Christ's mercy and resurrection we are promised an imperishable inheritance of salvation and eternal life, which will be revealed at the end (1 Peter 1:3-5).
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