Second Exodus & Promises [1 Pet 1:10-12 cf. 2:4f]
by Joel Sexton
Outline
A. The importance Of [1 Pet 1:10-12]
B. [1 Pet 2:4-10]
1) Recepitant's & Covenantal Termionolgy
2) The Second Exodus & The Land [Ps 89:26; Isa 40:6f; 43:20; 61:6; Hos 1:10; 2:23]
3) The Davidic Covenant / Temple Under Construction
A. The importance Of [1 Pet 1:10-12]
"As to this salvation, the prophets who prophesied of the grace that would come to you made careful searches and inquiries, seeking to know what person or time the Spirit of Christ within them was indicating as He predicted the sufferings of Christ and the glories to follow. It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look. "
Esteemed O.T. scholar Walter C. Kaiser Jr. in his article, "The Eschatological Hermeneutics Of 'Epangelicalism' : Promise Theology" states in connection with the interpretative method " sensus plenior" (fuller, wider meaning of the text) that [1 Pet 1:9-11] is the crux interpetum text in the discussions on sensus plenior. [1]
This passage and what follows it shows us just how critical [1 Pet 1:10-12 cf. 2:4-10] is in any discussion of Israel's covenantal promises.
First Peter in vs 10 speaks "to this salvation." Peter in speaking of the atonement of Christ states they were "sprinkled with His blood" [1Pet 1:2b] alluding directly to [Ex 24] and the ratifying of the Old Covenant during the first exodus (The Already) But the salvation and inheritance they were waiting for was of the soul. (The Not Yet). They were anticipating, "salvation ready to be revealed in the last time" [1 Pet 1:5b]. They then when Peter wrote were, "obtaining as the outcome of your faith the salvation of your souls." [1 Pet 1:9]
The "salvation" the prophets spoke of is the "salvation of your souls" (vs. 9), which "salvation is ready to be revealed" (vs. 5), at the "revelation of Jesus Christ" (vs. 7), and the "the grace to be brought to you at the revelation of Jesus Christ." (vs. 13). This salvation, grace, glory was to come at the revelation of Christ, i.e. the Second Coming.
Second."to this salvation the prophets...made careful searches and inquiries." The salvation was of the soul at the revelation of Christ. This is the Second Coming. This is the salvation the prophet's inquired about, eternal life in the presence of Yahweh in the kingdom.
Third. "the suffering of Christ and the glories to follow." Notice "glories" plural. The cross of Christ and His defeating of death, being exalted to the right hand full of glory. This is the first. "Who through Him are believers in God, who raised Him from the dead and gave Him glory, so that your faith and hope are in God.'' [ 1 Pet 1:21; 5:11]
The second glory as we read on in 1 Peter is eternal life, the kingdom,their land, their crowns of reward [ 1 Pet 1:7; 4:13-14; 5:1, 4. 10]
Fourth. Like Peter in [1 Pet 1:12] where he states,"It was revealed to them that they were not serving themselves, but you, in these things which now have been announced to you through those who preached the gospel to you by the Holy Spirit sent from heaven—things into which angels long to look'' he utter's a similar tone from the temple in [Acts 3:18-26]
The "restoration of all things" vs. 21 and the promises of vs. 24-25,
''And likewise, all the prophets who have spoken, from Samuel and his successors onward, also announced these days. It is you who are the sons of the prophets and of the covenant which God made with your fathers, saying to Abraham, ‘And in your seed, all the families of the earth shall be blessed.''
First, "all the prophets...announced these days." Just some time ago Jesus defeated the grave in fulfillment of the enthronement when it comes to the Davidic covenant [2 Sam 7:7-14; Ps 2:2,7; 78; 89:4; 101:1,4; Isa 55:3; Jer 30:9; Eze 34:24; Hos 3:4; Amos 9:11-16; Zech 6:12-13]
Secondly. "all the prophets..announced these days" vs 24-25. This is easily attested to by a simple reading of the book of Acts. (More on this below) To add even more force to "these days" is that [Gen 12:8] is quoted and applied to the crowds if they repented of their evil. the land promise of [Gen 12:8] would become a reality and thus the Davidic Covenant. The Kingdom. And that is exactly what the Spirit through Peter meant when he uttered,
"Therefore repent and return, so that your sins may be wiped away, in order that times of refreshing may come from the presence of the Lord; and that He may send Jesus, the Christ appointed for you, whom heaven must receive until the period of restoration of all things about which God spoke by the mouth of His holy prophets from ancient time." [Acts 3:19-21]
The "restoration of all things" is particularly speaking of the full consummation of the Davidic Kingdom.
We have the "already but not yet" of salvation just in the one above verse.
B. [1 Pet 2:4-10]
"And coming to Him as to a living stone which has been rejected by men, but is choice and precious in the sight of God, you also, as living stones, are being built up as a spiritual house for a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ. For this is contained in Scripture: “Behold, I lay in Zion a choice stone, a precious corner stone, And he who believes in Him will not be disappointed.” This precious value, then, is for you who believe; but for those who disbelieve, “The stone which the builders rejected,
This became the very cornerstone,” and, “A stone of stumbling and a rock of offense”;
for they stumble because they are disobedient to the word, and to this doom they were also appointed. But you are a chosen race, a royal priesthood, a holy nation, a people for God’s own possession, so that you may proclaim the excellencies of Him who has called you out of darkness into His marvelous light; for you once were not a people, but now you are the people of God; you had not received mercy, but now you have received mercy."
This is most definitely Peter's contribution to the "sense plenior" method of interpretation. Something the dispensationalists would be assured to frown on. That the O.T. passage does not have a fuller meaning under the inspired N.T. interpreter, Peter as we have shown in the outline above, speaks of [Isa 40; 43:20; 61:6; Hos 1:10], which are four non-accidental citings by Peter. One maybe. Four, that all speak of Israel being restored to the land, Davidic Messianic Temple, the background of the book is littered with Covenantal language, as shown below.
1) Recipient's
"Peter, an apostle of Jesus Christ, To those who reside as aliens, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, who are chosen according to the foreknowledge of God the Father, by the sanctifying work of the Spirit, to obey Jesus Christ and be sprinkled with His blood: May grace and peace be yours in the fullest measure" [1 Pet 1:1-2]
The above is taken from the NASB. It doesn't capture what Peter is saying, nor is it an explicit translation when it comes to this passage, but even a poorer translation of this passage allows us to unpack it. Then we will show a very good translation.
Top N.T. scholar's of the day, D.A. Carson, Douglas J. Moo, & Leon Morris, in their standard N.T. Introduction, "An Introduction Of The New Testament" demonstrates that among conservative and evangelical exegetes of the day, most would assign Peter's recipient's in 1 Peter as anyone but what the text actually says, "elect exiles of the dispersion'' [1 Pet 1:1] From the introduction,
"In earlier days it was often thought that the recipients were Jewish Christians (in agreement with Peter’s commitment to work among Jews [Gal. 2:9]). But there is little indication of this in the letter itself, and it cannot be held that Peter never ministered to Gentiles. That Gentiles are addressed seems clear from 1 Pet. 1:18, which speaks of the readers as having been redeemed “from the empty way of life handed down to you from your forefathers.” It is difficult to see this as a description of a way of life-based on the teachings of the Old Testament. Literally translated, the addressees are described as “elect sojourners of the dispersion” (1:1): probably words characteristically used of the Jews as the people of God are transferred to Christians. The writer envisages heaven as the home of God’s people so that while on earth they are no more than sojourners. It seems that the writer is concerned neither with Jews nor Gentiles as such, but with those who in Christ have become the people of God. We need not doubt that most who came from the provinces named were Gentiles, although there would have been some Jewish converts. But the emphasis is on what they have become, not on what they were originally" (pg 434-435) [2]
Peter first gives his title of "apostle." He was the apostle "to the circumcised ." [Gal 2:7-8].
We see from Pentecost A.D. 30 in [Acts 2] constantly, for the most part, preached to Jews and probably stayed in Jerusalem and Antioch, Syria to the northeast. We have Peter near the temple, and being arrested until the conversion of Cornelius in [Acts 10]. The gospel being preached by Peter to the Gentiles was not a regular thing. But since Israel had fallen and was blinded the gospel went out freely to the Gentiles.
We can trace Peter's ministry further by going back to [Gal 2]
"Then after an interval of fourteen years, I went up again to Jerusalem with Barnabas, taking Titus along also" [Gal 2:1]
"But on the contrary, seeing that I had been entrusted with the gospel to the uncircumcised, just as Peter had been to the circumcised (for He who effectually worked for Peter in his apostleship to the circumcised effectually worked for me also to the Gentiles), and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, so that we might go to the Gentiles and them to the circumcised" [Gal 2:7-9]
Now there is a debate about which trip out of three to Jerusalem is he talking about. [Acts 11; 15} or another time 14 year after [Acts 15]. I lean towards the Council of Jerusalem around A.D. 49. In reading the account, it becomes clear Paul is to maintain his ministry to the Gentiles. The issue like [Gal 2] is circumcision and keeping Torah being placed upon the Gentiles. So almost 20 years after the church got started we still see Peter in Jerusalem.
We will sum this section up with a quote from Reformed scholar, Peter J. Leithart in his work, "The Promise Of His Appearing. An Exposition Of Second Peter" pg 14. Then provide a number of Lexical and grammatical sources which help shed some light on "diaspora."
"If Peter wrote both letters to the same Christians, who are these recipients? 1 Peter 1:1-2 describes them as 'those who reside as aliens, scattered' throughout Asian Minor. 'Aliens' is a literal description of their geographic and political condition, rather than a description of a spiritual condition. They are residing in an alien land rather than in their homeland. Peter also describes them as being 'scattered.' employing a Greek work related to the diaspora. By Peter's time, diaspora had become a technical term for the dispersion of the Jews from the time of the Babylonian captivity, and so it is possible that Peter is writing to the scattered Jews, living as aliens outside the land of promise. If so, these are Jewish believers, not Jews in general. They are a chosen people, as Israel was, but they are chosen to 'obey Jesus Christ and be sprinkled with His blood,' and they are awaiting the revelation of Jesus Christ (1 Pet 1:7). Peter may be writing, then to diaspora Jews who converted to Christ through the preaching of various apostles, perhaps including Paul ( 1 Pet 1:1; 2 Pet 3:15).
That the recipients are Jewish believers may be supported by Peter's use of the Old Testament terms and phrases to describe them and their relationship with Jesus. Jesus Christ is the cornerstone laid 'in Zion' (1 Pet 2:6). Those outside the community are 'Gentiles' ( 1 Pet 2:12; 4:3), and therefore the reci[ients are to think of themselves as 'Jews.' Even the description 'not being a people' (1 Pet 2:10) is drawn from Hosea's description of the adultery and restoration of Israel. According to Hosea, Yahweh treated them as not a people' but then wooed them back to become His people (Hos 1:10; 2:23) [3]
Dr. Robinson's Greek Lexicon To New Testament states concerning the word (diaspora, διασπορά),
"A by-resident, a sojourner among a people not one's own, Heb. 11.13, IPet. 1.1,2. 11.'' [4]
Bengel assert's Peter & James audience were the same, "Of the dispersion of Pontus) He addresses the dispersed Jews, James i. 1; although he afterward addresses behaviors of the Gentiles, who are mixed with them, ch. 10, note, iv. 3" [5].
Vincent, in Vol 1 of his word studies says the following concerning "diaspora."
Scatter. Lit., of the dispersion; to scatter or spread abroad; meaning, originally, to sow. The term was a familiar one for the whole body of Jews outside the Holy Land, scattered among the heathen [6]
The ESV puts [1 Pet 1:1], "Peter, an apostle of Jesus Christ, To those who are elect exiles of the Dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia."
Much has already been said concerning the covenantal language applied to the "scattered elect" but will finish with a quote from Rylaarsdam and Gentry to give a survey of the fulfillment of [1 Pet 2]
In his commentary on Exodus, J. Coert Rylaarsdam, in commenting on [Ex 19:5-6] states, "Israel is to be God's "own possession" (Deut 7:7; 14:2; 26:18). The term is applied to people, always refers to the elect community. This is also true of the Greek equivalent in the N.T. (Tit 2:14; 1 Pet 2:9; Eph 1:14). The freedom of God in his choice of Israel, the pure graciousness of the act, is stressed by "for all the earth is mine." ... It will also be 'a holy nation', i.e., set apart for a peculiar task. Israel was to be the church. This is also the interpretation of the text in the N.T., (1 Pet 2:5,9) [7]
Peter follows after Paul’s thinking, when he designates Christians as “stones” being built into a “spiritual house” (1 Peter 2:5-9). But he does more; he draws upon several Old Testament designations of Israel and applies them to the Church: “a chosen generation, a royal priesthood, a holy nation.” (1 Peter 2:9-10; Ex.19: 5-6; Deut. 7:6). He, with Paul, also calls Christians “a peculiar people” (1 Peter 2:10; Titus 2:14), which is a common Old Testament designation for Israel (Deut. 14:2; 26:18; Psalm 135:4) [8]
So this covenantal language taken from the first exodus is used and molded by the Spirit is given to Peter to make application to the first-century Jewish Christians experiencing trials and persecution. That they would look to their inheritance and Chief Shepherd as they make the march unto Zion.
2) The Second Exodus & The Land Promise [Ps 89:26 Isa 40:6f; 43:20; 61:6; Hos 1:10; 2:23]
We want to touch on two things at this juncture. The second exodus motif is woven throughout Peter's first epistle. Secondly, we will touch on the major prophetic passages that Peter intentionally calls on in making his case that their exodus was indeed prophetic, that they were experiencing it, and it was soon to come to completion. It could be that Peter has just one-second exodus theme in his letter, or by a certain reading a recapitulation of the same theme over and over with hints on almost every page
After calling the believer's "elect exiles of the dispersion" [ 1 Pet 1:1b) (ESV) which denotes their wanderings he states that they were "sprinkled with His blood" [ 1 Pet 1:2b). The sprinkling of blood is a direct allusion to Israel in the wilderness before Sinai in which the Old Covenant became ratified by the sprinkling of the bull's blood on the people [Ex 24:8]. In the same way, the New Covenant came in force.
"For this reason, He is the mediator of a new covenant, so that, since a death has taken place for the redemption of the transgressions that were committed under the first covenant, those who have been called may receive the promise of the eternal inheritance. For where a covenant is, there must of necessity be the death of the one who made it. For a covenant is valid only when men are dead, for it is never in force while the one who made it lives. Therefore even the first covenant was not inaugurated without blood. For when every commandment had been spoken by Moses to all the people according to the Law, he took the blood of the calves and the goats, with water and scarlet wool and hyssop, and sprinkled both the book itself and all the people, saying, “This is the blood of the covenant which God commanded you.” And in the same way, he sprinkled both the tabernacle and all the vessels of the ministry with the blood. And according to the Law, one may almost say, all things are cleansed with, and without shedding of blood, there is no forgiveness.
Therefore it was necessary for the copies of the things in the heavens to be cleansed with these, but the heavenly things themselves with better sacrifices than these. For Christ did not enter a holy place made with hands, a mere copy of the true one, but into heaven itself, now to appear in the presence of God for us" [Heb 9:15-24]
The anti-type of [Ex 24:8] is quoted by the Hebrew writer in showing that we enter a better covenant, better tabernacle, with a better sacrifice that can offer life.
Peter states that "salvation ready to be revealed in the last time." [1 Pet 1:5b] So we have the (Already) pilgrims receiving the law in blood. (But Not Yet) Not until the revelation of Christ would their salvation be consummated. In (vs 6) Peter speaks of various "trials." Which is a theme throughout the book. Israel, such as [Num 14] as an example of some of the trails because of her ungratefulness and unfaithfulness. Peter in exhorting them over and over about their "trials" by persecution, and assuring them that this was to soon end as they are on the verge of the Promised Land.
"But like the Holy One who called you, be holy yourselves also in all your behavior; because it is written, “You shall be holy, for I am holy.” If you address as Father the One who impartially judges according to each one’s work, conduct yourselves in fear during the time of your stay on earth" [1 Pet 1:15-17]
The first part of this passage in describing the awesome holiness of Yahweh, and the command for His people Israel to do the same in their wilderness wandering so they might find rest in the land. The first comes from [Lev 11:44 cf. 19:2] in speaking of the clean and unclean foods which represented their Ancient Near Eastern neighbors. For this reason, they are to be holy, with a total attachment from their heathen nations. The dietary laws like so many were teaching tools.
You are therefore to keep all My statutes and all My ordinances and do them so that the land to which I am bringing you to live will not spew you out. Moreover, you shall not follow the customs of the nation which I will drive out before you, for they did all these things, and therefore I have abhorred them. Hence I have said to you, “You are to possess their land, and I Myself will give it to you to possess it, a land flowing with milk and honey.” I am the Lord your God, who has separated you from the peoples. You are therefore to make a distinction between the clean animal and the unclean, and between the unclean bird and the clean; and you shall not make yourselves detestable by animal or by bird or by anything that creeps on the ground, which I have separated for you as unclean. Thus you are to be holy to Me, for I the Lord am holy; and I have set you apart from the peoples to be Mine" [Lev 20:22-26]
Ps 89:26
The Messianic Psalms speak of everything from Christ's Incarnation [Ps 22:10], ministry [Ps 8:2] death [Ps 22] and resurrection, i.e. enthronement on David's seat to commence the kingdom [Ps 2; 72; 89; 101:1, 4] and for His Parousia to consummate the Davidic Kingdom [Ps 2; 72; 89; 101:1, 4] The enthronement {Already) has the same texts as the Parousia {But Not Yet). Like all of Israel's Covenant's and the promises spoken therein, the Abrahamic, Davidic & New Covenants have an Already-But-Not-Yet aspect to them. The work and enthronement of Christ in A.D. 30 commences the promises, which includes the kingdom, land, temple, and Zion, which are fully realized and consummate in the Parousia of our Lord in A.D. 70. Another 40-year transition period for the people of God,
In [Ps 89] there are a few themes that stick out. First, the faithfulness of Yahweh. This is something that N.T. Wright harps on a lot but unfortunately ties it in too much with his view of justification by way of his "New Perspective On Paul.[9] Be that as it may. Wright is still correct to harp on this important scriptural truth that we find that even spills over into the N.T. The faithfulness Of Yahweh. Second. The Davidic Covenant drawing from the covenant Yahweh made with David [2 Sam 7:7-14] that his seed and throne would be forever. Third. The title was given to Yahweh, "the Holy One of Israel" which in the N.T. is designated to Christ. Fourthly and lastly.the righteousness and justice of Yahweh.
The N.T. usage of Ps 89 shows a partial fulfillment with Christ as the seed of David being enthroned. Peter's first sermon in [Acts 2:30] alludes to [Ps 89:4], while Paul in his first sermon in Antioch draws from [Ps 89:2- cf. Acts 13:22]. The crowds scoffed at Christ's claims in [Jn 7] as the fulfillment of the feast of tabernacles and quoted [Ps 89:4 cf. Jn 7:42]. Again the same theme is found in [Jn 12:34 cf. Ps 89:30,37].
Isa 40
After [1 Pet 1:10-12] we get a very good idea of how Peter was inspired to reveal what the prophets longed for. First, in [1 Pet 1:24] Peter quotes [Isa 40:6f] and states that this was the word (gospel) that was preached to Asia Minor. The significance of quoting and directly applying [Isa 40] to his very own ministry and situation is made abundantly clear if one was to examine Isaiah.
In [Isa 40] we find the following:
1) The Second Exodus
2) Zion / Jerusalem restored
3) The Shepherd motif
4) The sovereignty of Yahweh
Isa 43:20
[Isa 43:20] like so many passages within [Isa 40-55 etc] speaks of Yahweh's hand of protection for the remnant on their exodus journey as Yahweh did in previous times in the first exodus. This is the theme of most of the chapter
Isa 61:6
This text speaks of Israel being "priests" to the Lord. The broader context of [Isa 61] is the same as [Isa 52; 62]. The marriage, and also the second exodus motif, with Zion being restored
Hos 1:10; 2:23
We will quote Dr. Don K. Preston's work, "We Shall Meet Him In The Air The Wedding Of The King of King's."
"Peter quotes verbatim from Hosea 1:9-10; 2:23 which is the prediction of the restoration of the tribes: 'who once were not a people but are now the people of God, who had not obtained mercy but now have obtained mercy.' As Dubis cogently notes, according to Hosea and the other prophets, 'it is only when God regathers Israel and Judah to the promised land that they are once again called ' Sons of the Living God...Thus, when 1 Peter 2:10 takes up the language of Hosea 1:6, 9, 2:25 (LXX), and says that those who were formerly called 'Not pitied (ou laos) are now called ;People of God' (laos theou) and that 'Not Pitied (ouk eleemenoi) has now received pity (nun....eleethentes), this is tantamount to saying that Israel's restoration from exile had taken place." [11]
3) The Davidic Covenant / Temple Under Construction
Peter tells his audience, experiencing the restoration promised by Hosea, "you also, as living stones, are being built into a spiritual house." (1 Peter 2:4).This is parallel to Paul who said that the Ephesians were, "being built together for a habitation of God", i.e. "A holy temple in the Lord" (Ephesians 2:20-21). Also like Paul, Peter says his audience was built on the foundation– the Rejected Stone– Jesus Christ (1 Peter 2:5f, cf. Ephesians 2:20)... And, he says that his audience, as followers of Christ, was the promised Messianic Temple. They were the priesthood promised by the prophets (cf. Isaiah 66:17f). They were offering the sacrifices promised by the prophets (cf. Isaiah 56:7f;6 Ezekiel 40-47). Of course, what is so critical in consideration of our topic is that Peter says it is a spiritual temple, a spiritual priesthood and spiritual sacrifices. This virtually demands that the land promises that lie within the very promises that he says were being fulfilled was likewise a spiritual land! If the temple was spiritual, does not a temple have to "reside" somewhere? And if the temple is spiritual, does it dwell on literal dirt, or does that spiritual temple not have a spiritual land? In corroboration of this consider the spiritual priesthood that Peter mentions." [12]
1 Pet 5:4 & The Prophetic Shepherd
"And when the Chief Shepherd appears, you will receive the unfading crown of glory."
We see in [Isa 40:11; Jer 31:10; Eze 34:12, 23; 37:24: Amos 3:12] that the Shepherd had an important eschatological work, in gathering the exiled sheep / remnant of Israel. For Peter to mention this is highly suggestive of Peter's overall eschatology, which puts the icing on the cake from what we have seen so far. In the N.T. Christ is designated as the eschatological Shepherd [Mtt 25:32; 26:31; Jn 10; Heb 13:20; 1 Pet 2:25; 5:4]
Summary
In Peter's first letter one cannot help but see that Peter believed he was living on the verge of the great Day of the Lord, with the church as a whole completing the second exodus, with the promised land just in the horizon. We also have Peter speaking of the church as the Messianic temple, and fulfilling the restoration of Hosea etc by pulling out some serious "promise passages"
NOTES
[1] The Eschatological Hermeneutics Of 'Epangelicalism' : Promise Theology, Walter C. Kaiser Jr.
[2] An Introduction to the New Testament, D. A. Carson, Douglas J. Moo, Leon Morris Zondervan Publishing House, Grand Rapids, Michigan, A Division of HarperCollins Publishers, 1999, pg 434-435
[3] The Promise Of His Appearing: An Exposition Of 2 Peter 3, Leithart, Peter J. Copyright 2004 by Peter J. Leithart, Published by Canon Press, P.O. Box 8741, Moscow, ID 83843 800-488-2034, ISBN 1-59128-026-5
[4] George Bell, London, 186 Flet Street, 1851, Dr. Robinson's Greek Lexicon To New Testament Lexicon, pg. 362
[5] Gnomon Of The New Testament, John Albert Bengel, Revised And Edited By Rev. Andrew E. Pausset, M.A. , Of Trinity College, Dublin, Sixth Edition, Edinburgh: T. & T. Clark. 38 George St, MDCCCLXVI.
[6] New York, Charkes Scribner's Sons, 1905, Copyright, 1867, Word Studies In The New Testament, Marvin Vincent, Vol l
[7] The Interpreter's Bible Commentary, Vol 1, pgs 971-973, J. Coert Rylaarsdam, Exegesis of Exodus, (Abingdon Press, 1955)
[8] House Divided-The Break-Up Of Dispensational Theology, Dr. Greg L. Bahnsen & Dr. Kenneth L. Gentry, Jr, pg. 169, (Institute for Christian Economics, 1989)
[9] The New Interpreter's Bible Commentary, Copyright 2015, Abingdon Press. vol ix, Romans, N.T. Wright
[10]JUSTIFICATION: YESTERDAY, TODAY, AND FOREVER. N.T. Wright, JETS 54.1 (March 2011) 49–63
[11] We Shall Meet Him In The Air, The Wedding Of The King Of Kings, Dr. Don K, Preston, pg 33-34, Copyright 2009 Don K. Preston, JaDon Managment Inc. 1405 4th Ave. N.W. #109 Ardmore, OK, 73401, ISBN : 978-0-9799337-5-2
[12] 1 Peter And Israel's Land Promises, Dr. Don K. Preston
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