By Kelly D. Liebengood
The writer of one Peter regards Christian agony as an important function of trustworthy allegiance to Jesus, which precedes the complete recovery and vindication of God's humans. a lot earlier study has explored in simple terms the reason and nature of pain; Kelly D. Liebengood now addresses the necessity for a proof for the resource that has generated this actual knowing. If Jesus really is God's redemptive agent, come to revive His humans, how can Christian pain be an important a part of discipleship after his coming, dying and resurrection, and what led the writer of one Peter to this kind of startling end? Liebengood analyzes the appropriation of shepherds, exodus, and fiery trials imagery and argues that the writer of one Peter relies on the eschatological programme of Zechariah 9-14 for his theology of Christian soreness. This ebook will curiosity these learning the recent testomony, Petrine theology and early Christianity
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Extra info for The eschatology of 1 Peter : considering the influence of Zechariah 9-14
17). Ollenburger has suggested that the reference to the stones glittering ‘is a verbal form of the word “signal” ( )נוםin Isa 35 36 Sweeney 2000: 667. ’ 37 Mason 1977: 95; see also Meyers and Meyers 1993: 158. Mason (1973: 86) suggests that the crown imagery is a reinterpretation of the promise made in proto-Zechariah: the community is to become what Joshua and Zerubbabel had been. 38 Mason 1977: 95. 1–17 1. A Davidic king arrives in Zion. 2. Israel is ingathered and returns to the land. 3. Israel faces hostility from the nations, but is delivered by YHWH.
Regarding the second oracle (12–14), Childs (1979: 481) notes that ‘there is some sense of progression of thought in the sequence of oracles which moves from judgment, through salvation, to the new Jerusalem, but is not a closely-knit logical one. Rather, there is much repetition and overlapping of associated traditional motifs to form a rich mosaic which depicts the end time’. As I describe this unfolding eschatological programme, it is important to stress that I do not pretend to offer the definitive reading of Zechariah 9–14, but one that is nevertheless plausible.
It could be that the diviners, false prophets and those who seek teraphim fall into this latter category of ‘he-goats’. 53 Mason 1973: 114–15; Given the immediate context, the expectation of Zech. 9, and references in Zechariah 1–8, Meyers and Meyers suggest that פִנָּהprobably refers to an eschatological Davidide (1993: 2000), in keeping with Ps. 22. 54 Meyers and Meyers 1993: 201; Duguid 1995: 271. 56 Along with this military might, YHWH will provide overseers (lit. 57 According to the Zechariah programme, in the new order there will no longer be self-serving under-shepherds who abuse YHWH’s sheep (cf.
The eschatology of 1 Peter : considering the influence of Zechariah 9-14 by Kelly D. Liebengood