Читать книгу 1, 2 Peter and Jude Through the Centuries - Rebecca Skaggs - Страница 26

Several later faith groups have made strong statements about the implications of this position. For example, the Mennonite Articles of Faith (1766/1895/1902) go so far as to contend that:

It is therefore contrary to the renewed nature of the believers and in antagonism with it, to sin. Moreover, they are carefully watched over and kept (1 Pet. 2:25). (Pelikan, vol. III, part V: 172)

The Declaration of Faith of the New Hampshire Baptist Convention (1833–1853) more generally maintains that, “We believe that election is the eternal purpose of God, according to which he graciously regenerates, sanctifies, and saves sinners” (Pelikan III, V: 245). The Confessional Statement of the United Presbyterian Church emphasizes the process of sanctification more than the nature of election.

Thomas Vincent (1634–1678), an English Puritan minister and author, ascribed to the reformed theory of election, but was evidently most interested in sanctification. He describes the process in some detail, maintaining that it is present in all Christians, but is further developed in them over time. For example, “True Christians are sanctified wholly, in their whole man, though they be not sanctified thoroughly … Their whole spirit is sanctified, that is, the higher faculties of the soul, namely, the understanding and the will” (1812: 19–20: digitalpuritan.net).

Some modern scholars take this reference to God’s foreknowledge in the context of the epistle as a whole, with its emphasis on the readers being estranged because they are “chosen” by God. In this light, “God’s foreknowledge” is emphasizing that they are not enduring random suffering, but are indeed part of God’s preordained plan and purpose (there is a similar concept in 1 Pet. 1:20, Acts 2:23; Rom. 8:28–30, 11:2). Throughout 1 Peter this is underscored by the concept of believers being identified as “called” (kletois) (see 1 Pet. 1:25; 2:9, 21; 3:9; 5:10), that salvation through Jesus Christ is part of God’s preordained plan (Elliott, 2000: 318–319). Hence, the alienation resulting from becoming God’s “chosen” is also preordained.

Verse 2 alludes to an early Trinitarian pattern of the threefold manifestation of the Godhead which was to dominate all the later creeds, such as the Apostles’ Creed (late second century) and the Athanasian Creed (sixth century) (see Kelly, 1950: 22–23). Although there are also Pauline examples of this pattern, 1 Peter 1:1–2 stands out as a clear “stereotypical tag or cliché before the third generation of the first century” (Kelly, 1950: 21). With some modifications, this emphasis on the work of the members of the Trinity continues into later times.

The Heidelberg Catechism (1563) cites 1 Peter 1:1–2 in answer to Question 70, about the meaning of being washed in the blood and Spirit of Christ. The Catechism states: “it means to have the forgiveness of sins from God, through God, for the sake of Christ’s blood which he shed for us in his sacrifice on the cross.” Note that the Catechism omits “through the sanctifying work of the Spirit” from v.2, substituting the more general “through God” (Pelikan II, IV: 442).

A number of hymns have been influenced by this passage, for example, Blest be the Everlasting God (1707) and Bells of Hope (1905). In particular, Blest be the Father and his Love (1709), written by the prolific hymn writer Isaac Watts (1674–1748), reflects the work of each member of the Trinity. Paraphrases (not direct quotes) are highlighted in bold:

Blest be the Father and His love,

To whose celestial source we owe

Rivers of endless joy above,

And rills of comfort here below.

Glory to Thee, great Son of God,

From whose dear wounded body rolls

A precious stream of vital blood,

Pardon and life for dying souls.

We give the sacred Spirit praise,

Who in our hearts of sin and woe

Makes living springs of grace arise,

And into boundless glory flow.

Thus God the Father, God the Son,

And God the Spirit, we adore;

That sea of life and love unknown,

Without a bottom or a shore.

(cyberhymnal.org).

The grace‐and‐peace blessing is a Christian adaptation of the secular peace blessing and is found in virtually all of the New Testament epistles, as well as in many other letters of the early church. In 1 Peter, the unique feature is the word “abundance” (plethyetheie) used here in the optative, which Paul never includes in his peace blessings. The sense, then, is “May your peace be great!” (Michaels, 1988: 13). This use certainly influenced 2 Peter and Jude, as well as 1 Clement and Polycarp (Philippians and Martyrdom). Throughout 1 Peter, the theme of grace is what conveys on the readers their privileged status with God (1:2, 10, 13; 3:7; 4:10; 5:5, 10, 12. cf., 2:19, 20). At the end of the epistle (5:10, 11), the grace‐and‐peace blessing is reiterated, forming an inclusio.