From: clayton stirling bartholomew (email@example.com)
Date: Fri May 14 1999 - 13:36:04 EDT
> Is the praise, glory and honor mentioned in I Pet. 1:7 to be applied to QEOS,
> IHSOU CRISTOU, or the readers themselves?
> hINA TO DOKIMION hUMW'N THS PISTEWS...EUREQHi EIS EPAINON KAI DOXAN
> KAI TIMHN EN APOKALUYEI IHSOU CRISTOU
> I'm reading an analysis that that seems to suggest that it applies to the
> readers' eventual exoneration (honor) for the 'achievements' listed in vv.
> 4-8. It's unconvincing to me. My objections stem from the fact that the
> readers are cast in 1:3-9 as beneficiaries, and God is the target of praise
> and rejoicing. Can anyone offer further enlightenment for the alternatives?
> Cindy Westfall
> PhD Student, Roehampton
After several readings of this passage and its context I detect a
certain amount of ambiguity concerning the target of: EPAINON KAI DOXAN
KAI TIMHN. Keep in mind that Peter is describing the culmination of the
process of salvation: 1:7 EN APOKALUYEI IHSOU CRISTOU and 1:5 EIS
SWTHRIAN hETIOMHN APOKALUFQHNAI EN KAIRWi ESCATWi. This is important
because it is not the saints in their present state that would be the
target of EPAINON KAI DOXAN KAI TIMHN but the saints who have been
perfected by fire.
J. Ramsy Michaels (1 Peter, WBC p.30) suggests that the ambiguity of
EUREQHi EIS EPAINON KAI DOXAN KAI TIMHN may be intentional. Michaels
goes on to say that EPAINON KAI DOXAN KAI TIMHN is probably being
offered on behalf of the saints who's faith has been perfected by
suffering but that the same praise and honor and glory is give to IHSOU
CRISTOS the author of their salvation. Michaels does not see it as an
I am recasting Michaels somewhat here so you will need to read him to
get his exact argument.
-- Clayton Stirling Bartholomew Three Tree Point P.O. Box 255 Seahurst WA 98062
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