This is followed finally by a quote from Ps. 12 For the eyes of the Lord are upon the righteous,
↩, See K. Schelkle, Die Petrusbriefe, 94, note 2, to bless "bedeutet…segnen, indem man Gottes Gnade auf jemand herabruft". 4:2–3). ↩, In agreement with C. K. Barrett, the Epistle to the Romans (New York: Harper, 1957), 241; P. Althaus, Der Brief an die Römer, N.T.D.
"18 On the contrary, the demonstration of hope in a new life style follows in 1:14–15 and results from the hope commanded in 1:13.19 Verse 13 is indeed a call to hope and to hope fully. Grant what thou commandest and command what thou wilt." But in view of my exegesis I think that in his reaction against a doctrine of supererogation (mentioned on p. 108), Van Unnik has minimized, if not denied, a crucial aspect of the motivation of Christian behaviour in 1 Peter, namely, the promise of resulting blessing or reward. So Christian Maurer in T. D.N. For the eyes of the Lord are upon the righteous, And his ears unto their supplication: But the face of the Lord is upon them that do evil. It is generally agreed that, "Im Brief sind Leben und gute Tage [1 Peter3:10] eschatologisch verstanden"59 in distinction from the primary original sense of earthly prosperity.
We will admit that not legalistic moral effort but a change of heart is demanded. ↩, "Further Verba", 225, cf. 14:10; 15:15; I QS 11:7. With regard to the first argument it may be said that there need be no parenthesis at all. But in the material gathered by Strack–Billerbeck, i, 370–2, I did not find any connection with Ps. "Diese ganz offensichtlich von Röm 13 inspirierte Deutung ist aber keineswegs überzeugend. Christ was predestined before the foundation of the world, was manifested in history (1:20), was rejected by men (2:4), suffered (1:11; 4:1, 12; 5:1), and died for the sake of his people (2:21, 24; 3:18; 1:18, 19). Secure in the grace of Christ from whom they will receive an imperishable crown of glory, and remembering that this is because of him who died for their sins, the righteous for the unrighteous, Christians are not inclined to seek honour for themselves but are disposed to honour all men (2:17).
↩, "Glaube ist Grund zumJubel insbesondere, weil er nach vorne gerichtet ist." 12 :17 ("Render to no one evil for evil") were originally closely connected in the paraenetic tradition which Paul used. It will become obvious, as the use of the Christian paraenesis has already suggested, that 1 Peter 3:9–12 is not so much exegesis of the Old Testament as it is an exposition of traditional Christian teaching with roots in the teachings of Jesus.47 What 1 Peter has made of this tradition will become clear in what follows. 8 and 9, but λοιδορίαν ἀvτί λοιδορίας in v. 9 clearly recalls Jesus' response to abuse in 2:23, ὃς λοιδούμενος οὐκ ἀντελοιδόρει, and therefore must surely refer to abuse coming from outside the circle of believers. ), as a relation of distribution (with the genitive case), i.e., over, upon, etc. ↩, "Darin begründet der Jubel der Christen auch in der Bedrängnis der Gegenwart (V. 1 Peter, N.C.B. ↩, W. C. Van Unnik's 1954 article, "The Teaching of Good Works in 1 Peter" (N.T.S .i) defends the thesis that "Peter uses the word ἀγαθοποιεῖν and its derivatives with the same range of meaning as was usual among the 'Greeks'…But the foundation is quite different from the Greek: God's calling and not human goodness; and its aim is different: not to earn glory for oneself but to make the way free for the Gospel towards the disobedient" (108). xvi (1970), 95–113. The reason affections can be commanded is not that they are in our ultimate control but because, given the nature of divine reality, some affections ought to exist toward God and man and some ought not. ↩, Selwyn (142) argues that due to the emphatic place of "father" in the sentence "the sense cannot be 'if the Father you invoke is the impartial Judge of every man's work' but conversely 'if you invoke the impartial Judge as Father'." Use this reference information to gain deeper insight into the Bible and enrich your understanding. Both the terminology and the logic of the verses are parallel.
See also Dunn, 221. 1 Peter Bible Study (Hope In Hard Times) 1 Peter 1:3-12, A Living Hope. Before you begin despising what others in the church prioritize, remember that God made the members of his body deliberately, gloriously different. 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. Use this table to get a word-for-word translation of the original Greek Scripture. That Jesus' conduct (Mark 14:6, 65; 15:29; Matt. 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). Job 22:29; Matt. Delling, 97, points out the verbal and substantial parallels between Matt. ↩, The New Testament knows nothing of the philosophical difficulty that affections or desires cannot be commanded. And A.T. Robertson cites 1 Peter 3:9 along with Acts 9:21; Romans 14:9; 2 Cor. It is probably inappropriate to ask why, since the question assumes wrongly that one should or would make explicit the source of every allusion to Jesus' teachings. Thus Rudolf Knopf translates 3:9b as follows: "Denn dazu (nämlich um zu segnen) seid ihr berufen, damit auch ihr Segen empfangt.
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