Читать книгу 1, 2 Peter and Jude Through the Centuries - Rebecca Skaggs - Страница 43

Although this text has been read in a variety of ways, the early issue had to do with the nature of the life to which we are called; Peter’s audience has been called from their past lives of “ignorance” of God and “emptiness” into the fulfillment of their hope. This, in turn, necessitates a certain kind of behavior – the holiness of God is a model for the conduct of the readers. Peter uses two participles to convey the urgency of the needed action: be prepared (anazosamenoi) and be alert (nephontes). They must be holy because the God who called them is holy.

The theme of hope, characterized as “living hope,” is continued here from the introduction. This section is composed of two parts: first the ethical implications of hope, as expressed in a series of imperatives and participles, and second, the celebration of the ethical implications of this hope, in spite of present afflictions. Inherent within this hope is the life of holiness. It is meaningful that the word “hope” is used as both a noun and a verb (Michaels, 1988: 52). As a noun, it cuts to the very core of the gospel, addressing our behavior now, so that our present earthly existence is as important as our commitment to the anticipated future. Indeed, the content of this hope is holiness (vv.14–17) and reverent fear of God (v.17). As a verb, it is typified by mental alertness and readiness for action; it is not merely the expectation of good or bad (as it was for the Greeks), rather it is directed toward God’s promise of salvation. Hence, hope is linked not only to the future (ultimate salvation), but also its nature and content dynamically affect the present. Green (2007: 43) insightfully shows that “living hope” incorporates both “now and not yet;” it is a consequence of transformed lives, yet anticipates ultimate rejoicing at the end‐time.