From: John M. Sweigart (firstname.lastname@example.org)
Date: Fri May 14 1999 - 14:58:12 EDT
Oh good. Allow me to totally disagree. Although I sent an answer to Cindy off
list after reflection I think that additional comment is required. The following
ideas lead me to the opposite conclusion.
1. The subject of the sentence is DOKAMION which although translated "genuiness"
in some versions is to be translated "approved character" according to LSJ. So
the issue under consideration is the "approved character" of the recipients faith.
2. The NT is consistent in arguing that believers' faith will be tested. James 1,
Hebrews 11, etc. Consider the trials in verse 6.
3. We are told in Romans 2:7 that believers are in pursuit of "glory, honor, and
immortality" based on their faithfulness in righteous living.
4. The ideas of "living hope, inheritance, and salvation" are all futuristic
concepts to be dealt with at the return of the Lord Jesus. Consider the last
member of verse 7.
5. Indeed the word "salvation" in this context means the salvation of the soul in
verse 9, understanding the Hebrew concept of the salvation of the earthly life as
opposed to the metaphysical Greek idea. More than likely, the whole epistle is an
exposition of Matthew 16:25-27 which was spoken to Peter personally.
6. The verb hEURISKW in this verse is in the passive implying that the legal
examination of the "approved character of the audience's faith" willl be conducted
by Christ at His return.
7. In the far context in 1 Peter 5:4 we are told that faithful elders will be
granted a crown of glory.
For the above reasons, I believe that any analysis that does not fully appreciate
the theme of faithfulness in suffering leading to future glory misses the emphasis
of the epistle.
Jim West wrote:
> At 10:13 AM 5/14/99 -0400, you wrote:
> >Is the praise, glory and honor mentioned in I Pet. 1:7 to be applied to QEOS,
> >IHSOU CRISTOU, or the readers themselves?
> Well, never would the NT writers say that people are worthy of praise and
> honor (for theological reasons). So that narrows it down to Jesus or God.
> And since Jesus is described as the medium through which the manifestation
> of God is made clear, it is God himself who receives praise and glory for
> that revelation.
> > 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.
> You are right to be unconvinced.
> >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?
> There really are no alternatives which make sense of the clear meaning of
> the passage.
> Jim West, ThD
> email- email@example.com
> web page- http://web.infoave.net/~jwest
> B-Greek home page: http://sunsite.unc.edu/bgreek
> You are currently subscribed to b-greek as: firstname.lastname@example.org
> To unsubscribe, forward this message to leave-b-greek-329W@franklin.oit.unc.edu
> To subscribe, send a message to email@example.com
--- B-Greek home page: http://sunsite.unc.edu/bgreek You are currently subscribed to b-greek as: [firstname.lastname@example.org] To unsubscribe, forward this message to leave-b-greek-329W@franklin.oit.unc.edu To subscribe, send a message to email@example.com
This archive was generated by hypermail 2.1.4 : Sat Apr 20 2002 - 15:40:26 EDT