Two Jerusalem's, Marriage, Land Promise, Sonship & A.D. 70 Gal 4:21-31
by Joel Sexton
Outline
Introduction
A.Exegesis of Gal 4:21-31
1) Sonship/True Sons [Mtt 3:3f; 8:11-12; Rom 4; Gal 3-4; 1 Jn]
2) [Isa 54:1] in [Gal 4:27]. Paul's Midrash. Sonship, Land Promise, & New Covenant
3) [Gal 4:28-31] Jews persecuting the true sons. Vindication coming in A.D 70
B. Heb 12:22 source Gal 4:26. Consummation Of The Exodus & Kingdom in A.D. 70!
Introduction
Recently in this section of Galatians, I have recently noticed Paul quoting from [Isa 54:1] verbatim and so decided to look more into this powerful passage.
Max King in his work, "The Spirit Of Prophecy" (pg 57) states:
"Paul writing under the influence of the Holy Spirit did not simply choose an apt metaphor, but his choice gives us a glimpse into the rich imagery that God invested in the history of the Old Testament. We might think of God as an epic poet, using the history of the Hebrew people as His medium. What appears to be simply a story in the life of Abraham turns out to have great spiritual significance in the unfolding of God's redemptive plan."
One of the main theme of Gal 4:21-31 is "sonship" which we see Paul discussing earlier in the chapter with the doctrine of adoption. Not until Christ came would the bondage of law no longer be a burden, as they are no longer in bondage as slaves but now sons, true heirs to the promises of the Abrahamic Covenant.
Now to our text
Tell me, you who want to be under law, do you not listen to the law? For it is written that Abraham had two sons, one by the bondwoman and one by the free woman. But the son by the bondwoman was born according to the flesh, and the son by the free woman through the promise. [Gal 4:21-23]
Paul here is making the argument he makes so often in Romans and Galatians. In Rom 4 Gal 3-4 we see Paul arguing that the Abrahamic covenant came before Sinai. So those who want to be under law says to hear the law, Genesis speaks of the promise seed 430 years before Moses [Gal 3:17] for Paul next states:
For if the inheritance is based on law, it is no longer based on a promise; but God has granted it to Abraham by means of a promise. [Gal 3:18]
To be under law was to be under bondage (sign of the exodus/exile) [Gal 4:3,9;5:1]. Paul's who apologetic is that justification is by faith alone on the ground's of Christ's righteousness alone, and not by works of law. As to go down that road of law keeping first mean circumcision and keeping Torah in its integrity. [Gal 5:1 cf. 3:10-14]
The Jews were born to Ishmael, while the Body of Christ was to Issac.
This is allegorically speaking, for these women are two covenants: one proceeding from Mount Sinai bearing children who are to be slaves; she is Hagar. [Gal 4:24]
In vs. 24 we have two women, two covenants and two cities. (Sounds like Rev 17-21 to me)
Paul is given a Jewish Midrashic interpretation of the story of Abraham, which was not an uncommon method for Paul in his teaching. Top O.T. scholar Walter Kaiser states that in 1 Cor 10:1-11; 2 Cor 3:12-18 and our text, Gal 4:21-31 are among the most noted passages that Paul uses this method in [1]
Don Preston in his work, "We Shall Meet Him In The Air: The Wedding Of The King Of Kings'' (pg 56) sums this section up:
The apostle tells his famous allegory of Abraham's two wives, Sarah and Hagar. The two sons of the two women represented the two seeds, the natural seed of Abraham and the spiritual seed. The spiritual seed was the body of Christ. These two women and their sons represented the two covenants, the Mosaic Covenant and the New Covenant of the New Covenant Messiah, and the two seeds. The children of the flesh was Old Covenant Israel. The children of promise were the followers of the Messiah, the seed of Abraham by faith (Galatians 3:6f). [2]
R.T. France in his commentary on Hebrews (pg 174) admits what most won't That the Old Covenant represented earthly Jerusalem while the New the heavenly,
The author now reinforces the point with a graphic "take of two mountains"-Mount Sinai, the mountain of fear, which represents the old covenant and all they have left behind, and Mount Zion, the mountain of joy, which represents the heavenly city , the new era of salvation through Christ (cf. Gal 4:24-29 for a similar argument concerning Mount Sinai as representing the old covenant and "the new Jerusalem that is above" representing the new). Even within the OT, Sinai represented only "a staging-post on the way to a destination, namely Canaan, and ultimately the holy city Jerusalem" (Gordon, 157); but for our author, the contrast is greater still, since the Zion he speaks of is in heaven, not on earth. [3]
Now this Hagar is Mount Sinai in Arabia and corresponds to the present Jerusalem, for she is in slavery with her children [Gal 4:25]
As stated above, this language of slavery brings the picture of the exodus into the discussion. The unbelieving Jews were on their way to destruction [Gal 4:28-31] while the church was on the verge of Zion restored. The heavenly, New Jerusalem ending the exodus.
But the Jerusalem above is free; she is our mother. [Gal 4:26]
This verse is parallel to [Heb 12:22] which we will touch briefly at the end of this study. We see one group is in slavery and no longer sons, while another group of people is now the true sons and free. I want to touch on this issue of sonship very quickly
In 1 John we see this issue of the true children of God vs that of the devil 1 Jn 3;10. This seems to be a Johannine theme as Jesus cascades the Pharisees in stating,
You are of your father the devil, and you want to do the desires of your father. He was a murderer from the beginning and does not stand in the truth because there is no truth in him. Whenever he speaks a lie, he speaks from his own nature, for he is a liar and the father of lies. [Jn 8:44]
Paul, as mentioned, spoke of it in [Rom 4; Gal 3-4] in the context of justification and adoption. And yet we see that "adoption" is Israel's covenantal right in [Rom 9:3-4]. The already and not yet. We are adopted into the covenant family of God once we have faith in Jesus Christ and are fully justified. [Rom 4[. But the "not yet" we see clearly in [Rom 8:18-24] where the sons receive their full adoption
.
Jesus in Mtt 8:11-12 speaks of national Israel being cast out of God's presence (false sons). Matthew picks the theme up in the parable of the Husbandman of [Mtt 21:33-43] where the exact words "sons of the kingdom" are used by Christ, and yet all agree this passage is speaking of Jerusalem's impending judgment in .A.D 70. In [Mtt 22:13] similar language to [Mtt 8:11-12] is used, but again, even though most would not agree [Mtt 8] is A.D. 70, all agree [Mtt 21:33-43; 22:14], the coming of the Lord, with the kingdom, marriage, destruction of Jerusalem and Gehenna hellfire. A lot to admit too! (Sonship is also a theme found in Ephesians & Colossians)
For it is written,
“Rejoice, barren woman who does not bear;
Break forth and shout, you who are not in labor;
For more numerous are the children of the desolate
Then of the one who has a husband.” [Gal 4:27]
Let me first read Isa 54:1-10 then make a couple quick observations.
“Shout for joy, O barren one, you who have borne no child; Break forth into joyful shouting and cry aloud, you who have not travailed; For the sons of the desolate one will be more numerous Than the sons of the married woman,” says the Lord. “Enlarge the place of your tent; Stretch out the curtains of your dwellings, spare not; Lengthen your cords And strengthen your pegs. “For you will spread abroad to the right and to the left. And your descendants will possess nations And will resettle the desolate cities. “Fear not, for you will not be put to shame; And do not feel humiliated, for you will not be disgraced; But you will forget the shame of your youth, And the reproach of your widowhood you will remember no more.“For your husband is your Maker, Whose name is the Lord of hosts; And your Redeemer is the Holy One of Israel, Who is called the God of all the earth. “For the Lord has called you, Like a wife forsaken and grieved in spirit, Even like a wife of one’s youth when she is rejected, Says your God. "For a brief moment I forsook you, But with great compassion, I will gather you. “In an outburst of anger I hid My face from you for a moment, But with everlasting lovingkindness, I will have compassion on you,” Says the Lord your Redeemer. “For this is like the days of Noah to Me, When I swore that the waters of Noah Would not flood the earth again; So I have sworn that I will not be angry with you Nor will I rebuke you. “For the mountains may be removed and the hills may shake, But My lovingkindness will not be removed from you, And My covenant of peace will not be shaken,” Says the Lord who has compassion on you. [Isa 54:1-10]
There are three themes in common between [Isa 54:1-10] and [Gal 4:21-31] Zion. New Jerusalem, New Covenant & Sonship! A simple comparison shows that Paul might not just be using [Gen 16-21] as Midrash but also [Isa 54:1-10]. Him quoting only vs. 1 doesn't mean a thing since this is his other O.T. backdrop!
And you brethren, like Isaac, are children of promise. But as at that time, he who was born according to the flesh persecuted him who was born according to the Spirit, so it is now also. But what does the Scripture say?
“Cast out the bondwoman and her son,
For the son of the bondwoman shall not be an heir with the son of the free woman.”
So then, brethren, we are not children of a bondwoman, but of the free woman. [Gal 4:28-31]
Galatians was written no later than the early 50's A.D. and we are in the midst of the Jewish persecution on the church (cf. Acts 2-4; 17f; 1 Thess 2:14-17; 2 Thess 1:4-10), but would be vindicated at the Parousia of the Lord Jesus Christ, as all agree across the board, as this was one of his main talking points [Mtt 16:24-28; 21:33-44; 22:1-14; 23:29=39; Lk 18-20]
ALL of the righteous blood would be required of the Jews of that generation in A.D. 70. And that includes that of Gal 4! Notice the casting out of the seed of Ishmael (the Jews)! This is [Mtt 21:33-43]. When the "sons of the kingdom would be cast out" in A.D. 70 [CF. Mtt 8:11-12; 22:1-14].
B. Heb 12:22 source Gal 4:26. Consummation Of The Exodus & Kingdom in A.D. 70!
F.F. Bruce, R.T. France & Ben Witherton lll in their commentaries on Hebrews all assert that Gal 4l26 is being drawn by Heb 12:22. So we will quickly look at Hebrews and even more, nuggets appear that put us in fulfillment.
Heb 12:22 is the completion of the final exodus for God's people as they finally reach Zion, This theme is dominating in Hebrews [cf. 3:7-4-11; 10:25-29; 11; 13:11-14]. In [Heb 3:7-4:11] we see a picture of the first-century saints in their exodus wanderings. Trying to stay on the narrow path of faith in Messiah. This exodus is compared to the old [cf. Num 14; 95] where it is mentioned twice of the "40 years wandering'' comparing it to the Hebrews day.
Remarkably, Top N.T. Commentator & scholar F.F. Bruce on (pgs 22, 95-99) of his commentary on Hebrews, "The Epistle To The Hebrews'' that the second exodus of Heb 3-4 & 10 was completed in A.D. 70! [4] I don't think Bruce sees the implication's of such statements as to be in the land is to be the resurrection, etc.
Notes
[1] ] The Eschatological Hermeneutics Of 'Epangelicalism' : Promise Theology, Walter C. Kaiser Jr. pg. 3, Journal of the Evangelical Theological Society 13:2, JETS (Spring 1970), pp. 92-99
[2] We Shall Meet Him In The Air, The Wedding Of The King Of Kings, Dr. Don K, Preston, pg 56, Copyright 2009 Don K. Preston, JaDon Managment Inc. 1405 4th Ave. N.W. #109 Ardmore, OK, 73401, ISBN : 978-0-9799337-5-2
[3] The Expositor's Bible Commentary, Revised Edition, Vol 13, Hebrews-Revelation, General editors Tremper Longman lll & David E. Garland, Zondervan, Grand Rapids, Michigan 49530, USA, 2006, pg 174
[4] The Epistle To The Hebrews, Revised Edition, F.F. Bruce, William B Eerdmans Publishing Company, Grand Rapids, Michigan / Cambridge, UK, 1990, Paperback edition 2012, pgs 22, 95-99
Wednesday, November 28, 2018
Saturday, November 24, 2018
Interesting Discussion With Someone Who Seems To Be A "Progressive Dispensationalist"
Interesting Discussion With Someone Who Seems To Be A "Progressive Dispensationalist"
Rose You make a point with regard to dispensational reversion back to the sacrifices in the Millennium. I think disps do fail to be consistent in literal interpretation but you do not really demonstrate it. But the NT never says that the right hand of God = the throne of David and it is wrong to state that it is. The King is in exile until He returns to establish it Himself. The Davidic covenant is ensured by the NC as is the Abrahamic. The Abrahamic is being fulfilled in the church and will also be in the Millennium when the Palestinian and Davidic covenants will be fulfilled. Some disps will admit the Abrahamic is being fulfilled but perhaps not all. There is no evidence for the Davidic and Palestinian being in effect in any sense today. The Bible makes a distinction between the church and Israel and so must we. But unlike disps, we should not separate them. When the NT interprets the OT it does not deny the facts stated in the OT nor should we and this is also the concern of the disp.
Hey Rose. I just typed out a reply and ended up accidentally closing the page Auh!
When it comes to their inconsistency in their literal hermeneutic I was referring especially to the covenants and promises. They read both the Tanak and N.T. differently in that regard. As most Christians are canonically challenged when it comes to the O.T. (a phrase Dr. James White came up with), while the dispensationalist is canonically challenged when it comes to the N.T. interpretation of these promises. And I do demonstrate this, in this video when speaking of dispensationalism and the Davidic covenant, as well as other videos, articles at length. (will post a couple)
As for the N.T. not mentioning Jesus enthroned as the "Son of God" of [Ps 2], which is the enthronement of Messiah, we have from Acts 2-Rev 2 with dozens of texts stating otherwise. Also. When Peter on Pentecost or Paul in Antioch etc. all over the N.T. we see tied into the enthronement of Christ passages that are speaking of the seed of David being enthroned on his seat forever [2 Sam 7:7-14; Ps 2; 72; 89; 101:1,4; Isa 55:3 Zech 6:12-13 etc,]
Jesus, as Priest & King, sits on His throne, in his temple (not made with hands) in the heavenly Zion/Land. This is [Heb 7-8; 11; 12:18f], in which [Zech 6] and especially [Ps 110:4] are applied to him, in the Davidic tabernacle.
As for the King being in exile. Jesus at the cross made an "exodus! Therefore exile was no more! He entered the very presence of God, in the heavenly tabernacle/land/zion." (This is brought out in a number of Gospel texts) When Israel wasn't in exile they were in the land, where the temple dwelt. The very Presence of God on earth within the MHP. This is Jesus who is KING. Not in exile, but in the presence of God, i.e. the land.
I believe the main covenant is the Abrahamic, and the Davidic and New covenants extend from that. So in a sense, we agree there.
As for the Abrahamic being partly filled within the church. This admission of the dispensationalist destroys their Church/Israel distinction! The second main hermeneutical pillar. Yet parts of the Abrahamic covenant I guess just "slipped through" into the church age.
When it comes to the supposed Palestinian covenant which is based upon [Gen 17[..I do not see a difference between Gen 17 and the land promise of [Gen 12; 15]. So instead of 4 covenants that contain Israel's promises, I see 3. Abrahamic, Davidic, & New.
You criticize Dispensational at points and at other's, you seem to agree and hold to their distinct doctrine and theology to some degree. Would you be a "Progressive Dispensationalist" by any chance?
You state when the NT interprets the OT it doesn't change things. Nothing could be further from the truth. The N.T. writer's had different Jewish methods and other's when interpreting a text.
(Will post a video demonstrating this with an article(
Thanks for the comments and observations. God speed.
Paul & Israel's Covenantal Promises [Acts 13; Rom 10; 2 Cor 2-7; Eph 2:11f]
https://www.youtube.com/watch?v=FcZlJnrGbdU&list=PLYxr5Hu9_6CCqois03YWcYARk38KA5TDZ
A Proper Hermeneutic N.T. Interprets The O.T. Promises.& Dispensationalism Failure
https://www.youtube.com/watch?v=6L1-7-W9II4&index=5&list=PLYxr5Hu9_6CCqois03YWcYARk38KA5TDZ
ISRAEL'S COVENANT'S & RESTORATION: AN EXPOSITION & COMPARISON OF [EPH 1-3; 1 Pet 1-2]
https://justifiedpreterist.blogspot.com/2018/09/israels-covenants-restorationan.html
Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants:
An Exposition of [2 Cor 2-7]
https://justifiedpreterist.blogspot.com/2018/09/pauls-apologetic-fulfillment-of.html
Rose You make a point with regard to dispensational reversion back to the sacrifices in the Millennium. I think disps do fail to be consistent in literal interpretation but you do not really demonstrate it. But the NT never says that the right hand of God = the throne of David and it is wrong to state that it is. The King is in exile until He returns to establish it Himself. The Davidic covenant is ensured by the NC as is the Abrahamic. The Abrahamic is being fulfilled in the church and will also be in the Millennium when the Palestinian and Davidic covenants will be fulfilled. Some disps will admit the Abrahamic is being fulfilled but perhaps not all. There is no evidence for the Davidic and Palestinian being in effect in any sense today. The Bible makes a distinction between the church and Israel and so must we. But unlike disps, we should not separate them. When the NT interprets the OT it does not deny the facts stated in the OT nor should we and this is also the concern of the disp.
Hey Rose. I just typed out a reply and ended up accidentally closing the page Auh!
When it comes to their inconsistency in their literal hermeneutic I was referring especially to the covenants and promises. They read both the Tanak and N.T. differently in that regard. As most Christians are canonically challenged when it comes to the O.T. (a phrase Dr. James White came up with), while the dispensationalist is canonically challenged when it comes to the N.T. interpretation of these promises. And I do demonstrate this, in this video when speaking of dispensationalism and the Davidic covenant, as well as other videos, articles at length. (will post a couple)
As for the N.T. not mentioning Jesus enthroned as the "Son of God" of [Ps 2], which is the enthronement of Messiah, we have from Acts 2-Rev 2 with dozens of texts stating otherwise. Also. When Peter on Pentecost or Paul in Antioch etc. all over the N.T. we see tied into the enthronement of Christ passages that are speaking of the seed of David being enthroned on his seat forever [2 Sam 7:7-14; Ps 2; 72; 89; 101:1,4; Isa 55:3 Zech 6:12-13 etc,]
Jesus, as Priest & King, sits on His throne, in his temple (not made with hands) in the heavenly Zion/Land. This is [Heb 7-8; 11; 12:18f], in which [Zech 6] and especially [Ps 110:4] are applied to him, in the Davidic tabernacle.
As for the King being in exile. Jesus at the cross made an "exodus! Therefore exile was no more! He entered the very presence of God, in the heavenly tabernacle/land/zion." (This is brought out in a number of Gospel texts) When Israel wasn't in exile they were in the land, where the temple dwelt. The very Presence of God on earth within the MHP. This is Jesus who is KING. Not in exile, but in the presence of God, i.e. the land.
I believe the main covenant is the Abrahamic, and the Davidic and New covenants extend from that. So in a sense, we agree there.
As for the Abrahamic being partly filled within the church. This admission of the dispensationalist destroys their Church/Israel distinction! The second main hermeneutical pillar. Yet parts of the Abrahamic covenant I guess just "slipped through" into the church age.
When it comes to the supposed Palestinian covenant which is based upon [Gen 17[..I do not see a difference between Gen 17 and the land promise of [Gen 12; 15]. So instead of 4 covenants that contain Israel's promises, I see 3. Abrahamic, Davidic, & New.
You criticize Dispensational at points and at other's, you seem to agree and hold to their distinct doctrine and theology to some degree. Would you be a "Progressive Dispensationalist" by any chance?
You state when the NT interprets the OT it doesn't change things. Nothing could be further from the truth. The N.T. writer's had different Jewish methods and other's when interpreting a text.
(Will post a video demonstrating this with an article(
Thanks for the comments and observations. God speed.
Paul & Israel's Covenantal Promises [Acts 13; Rom 10; 2 Cor 2-7; Eph 2:11f]
https://www.youtube.com/watch?v=FcZlJnrGbdU&list=PLYxr5Hu9_6CCqois03YWcYARk38KA5TDZ
A Proper Hermeneutic N.T. Interprets The O.T. Promises.& Dispensationalism Failure
https://www.youtube.com/watch?v=6L1-7-W9II4&index=5&list=PLYxr5Hu9_6CCqois03YWcYARk38KA5TDZ
ISRAEL'S COVENANT'S & RESTORATION: AN EXPOSITION & COMPARISON OF [EPH 1-3; 1 Pet 1-2]
https://justifiedpreterist.blogspot.com/2018/09/israels-covenants-restorationan.html
Paul's Apologetic & Fulfillment of the Abrahamic, Davidic, & New Covenants:
An Exposition of [2 Cor 2-7]
https://justifiedpreterist.blogspot.com/2018/09/pauls-apologetic-fulfillment-of.html
Sunday, November 18, 2018
Mtt 23-24 Acts 2
1} End of the age (3) 1)The Last Days (17)
2) Christ death to be vindicated (23:35) 2)Christ death vindicated (19-24, 40)
3)Gospel to be preached (14) 3)First Gospel message (2:1-13)
4)The Risen Christ (24:30-31; 26:64) 4)Christ Raised (31-36)
5)Davidic Kingdom (Lk 21:31) 5)Davidic Kingdom (v. 30 ) (Ps 101;132)
6) Preaching from/near the temple (23-24) 6) Peter preaches from the temple (2:46; 3:2)
7)Signs on the earth, in the sky (Lk 21:25-27) 7) Signs in the sky, on the earth (2:19-21)
8)The Day of the Lord (23:39; 24:29-31) 8)The Day of The Lord (2:20-21)
9) All..in this generation (24:34) 9)Be saved of this perverse generation (2:40)
1} End of the age (3) 1)The Last Days (17)
2) Christ death to be vindicated (23:35) 2)Christ death vindicated (19-24, 40)
3)Gospel to be preached (14) 3)First Gospel message (2:1-13)
4)The Risen Christ (24:30-31; 26:64) 4)Christ Raised (31-36)
5)Davidic Kingdom (Lk 21:31) 5)Davidic Kingdom (v. 30 ) (Ps 101;132)
6) Preaching from/near the temple (23-24) 6) Peter preaches from the temple (2:46; 3:2)
7)Signs on the earth, in the sky (Lk 21:25-27) 7) Signs in the sky, on the earth (2:19-21)
8)The Day of the Lord (23:39; 24:29-31) 8)The Day of The Lord (2:20-21)
9) All..in this generation (24:34) 9)Be saved of this perverse generation (2:40)
The saints would see the kingdom coming and LIVE THROUGH the "world ending" arrival and would recognize what had happened
Commentary On Mark (TNIGC) R.T. France [Mk 9:1]
The perfect tense of εληλυθυiaν indicates that they are not to see the 'coming' of the βασιλεία but rather to witness the fact that it HAS come. The prediction thus focuses not on its arrival, but on the point at which its presence, already a reality, is (a) visible and (b) displayed ἐν δύναμις toν θεόῦ (pg 344)
[The New International Greek Commentary, The Gospel of Mark, Editors I. Howard Marshall and Donald A. Hagner, 2002 Wm. B Eerdmans Publishing Co. Grand Rapids, Michigan 49503]
Friday, October 26, 2018
(Sola Fide) Justification By Faith Alone, Baptismal Regeneration, Or Both?
(Sola Fide) Justification By Faith Alone, Baptismal Regeneration, Or Both?
by Joel Sexton
My Soteriology, for the most part, is Confessional Lutheran. That being said, both Ed Stevens and Don K. Preston are both correct in a sense. It is not either or, but faith and baptism.
The central and foundational doctrine in all of Scripture is the doctrine of, "Sola Fide." That is justification by faith alone. That the wretched sinner under God's wrath, who turns and recognizes his plight in sin, and grabs onto the righteousness of Christ imputed to his account.
There is no work that can be done since the law demands perfection [Rom 3:19-21; Gal 3:10-14; 5:3]. That's why we need a substitute on two accounts, First in providing forgiveness of sin through His propitiatory sacrifice. The sinner's sins are now forgiven. But God demands perfect obedience to His law, so Christ kept the law perfectly, in thought, word and deed in the place of mankind [Rom 8:3-4; 2 Cor 5:21].
This is Christ "Passive" obedience in his death on the cross. Experiencing the cup of God's wrath [Jn 18; 20]. This motif is found also in the prophets [Isa 51:7]. The cup of trembling. Next, we have Christ's "Active" obedience to the law. Both His active and passive obedience is imputed (logizami), which means to take into account, credit,
So when God looks at the believing sinner, He doesn't see our sin, but it is nailed to the cross [Col 2:13-14]. He also doesn't see our sin because we are ''clothed'' with the righteousness of Christ. Luther called it snow covering a dunghill. (the very first snowfall covered the ugliness of the dunghill).
We See this great doctrine hammered out mainly in Paul [Rom 3:21-26; 4:1-8; 5:1-11; 8:1-4; 33; 1 Cor 30-31; 2 Cor 5:21; Eph 2:8-9; Gal 2:11f; 3-4]
BUT. The apostle of justification by faith also emphasized the necessity for baptism to be "United to Christ" or as Paul usually puts it, to be "in Christ." [Rom 6:3f' Gal 3:28] and yet we are also "in Christ" by faith! I struggled with what I thought was a contradiction for over 5 years. But just as the act of justification is a "gift" [Rom 3:24,26; Eph 2:8-9] we also see Paul in [Titus 3] speaking of the water with the word "washing in regeneration."
I have done an unfinished 10 pt series on the doctrine of justification, as well as done some careful exegesis of such passages as [Rom 3:19-26; 8:33; Gal 3:10-14]. So I know this doctrine like the back of my hand.
But with that being said. At the end of the day, I will accept BOTH, Sola Fide AND Baptismal regeneration, since for me all I need to read is "Thus saith the Lord."
by Joel Sexton
My Soteriology, for the most part, is Confessional Lutheran. That being said, both Ed Stevens and Don K. Preston are both correct in a sense. It is not either or, but faith and baptism.
The central and foundational doctrine in all of Scripture is the doctrine of, "Sola Fide." That is justification by faith alone. That the wretched sinner under God's wrath, who turns and recognizes his plight in sin, and grabs onto the righteousness of Christ imputed to his account.
There is no work that can be done since the law demands perfection [Rom 3:19-21; Gal 3:10-14; 5:3]. That's why we need a substitute on two accounts, First in providing forgiveness of sin through His propitiatory sacrifice. The sinner's sins are now forgiven. But God demands perfect obedience to His law, so Christ kept the law perfectly, in thought, word and deed in the place of mankind [Rom 8:3-4; 2 Cor 5:21].
This is Christ "Passive" obedience in his death on the cross. Experiencing the cup of God's wrath [Jn 18; 20]. This motif is found also in the prophets [Isa 51:7]. The cup of trembling. Next, we have Christ's "Active" obedience to the law. Both His active and passive obedience is imputed (logizami), which means to take into account, credit,
So when God looks at the believing sinner, He doesn't see our sin, but it is nailed to the cross [Col 2:13-14]. He also doesn't see our sin because we are ''clothed'' with the righteousness of Christ. Luther called it snow covering a dunghill. (the very first snowfall covered the ugliness of the dunghill).
We See this great doctrine hammered out mainly in Paul [Rom 3:21-26; 4:1-8; 5:1-11; 8:1-4; 33; 1 Cor 30-31; 2 Cor 5:21; Eph 2:8-9; Gal 2:11f; 3-4]
BUT. The apostle of justification by faith also emphasized the necessity for baptism to be "United to Christ" or as Paul usually puts it, to be "in Christ." [Rom 6:3f' Gal 3:28] and yet we are also "in Christ" by faith! I struggled with what I thought was a contradiction for over 5 years. But just as the act of justification is a "gift" [Rom 3:24,26; Eph 2:8-9] we also see Paul in [Titus 3] speaking of the water with the word "washing in regeneration."
I have done an unfinished 10 pt series on the doctrine of justification, as well as done some careful exegesis of such passages as [Rom 3:19-26; 8:33; Gal 3:10-14]. So I know this doctrine like the back of my hand.
But with that being said. At the end of the day, I will accept BOTH, Sola Fide AND Baptismal regeneration, since for me all I need to read is "Thus saith the Lord."
Thursday, October 25, 2018
A Crux Interpretum In Understanding Israel's Second Exodus & Promises [1 Pet 1:10-12 cf. 2:4f]
A Crux Interpretum In Understanding Israel's
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
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
If [Mtt 24:4-34] Is Admitted To Be A.D. 70 Then ALL Prophecy Is Fulfilled!
If [Mtt 24:4-34] Is Admitted To Be A.D. 70 Then ALL Prophecy Is Fulfilled!
by Joel Sexton
1) [Mtt 24:31] gathering of the elect from the four corners of the earth is a direct allusion to [Isa 11:10-12; 27:13; 43:5-7; 49:5-6 cf. Jer 30]. In Isaiah, this second exodus gathering of the tribes of Jacob is to the Land / Zion / Kingdom. In the context of these passages, we have all of the major covenantal promises being fulfilled at the same time. Zion restored. The Davidic kingdom fully restored, the resurrection etc.
2) If only ONE promise from the prophets is fulfilled then by necessity ALL of the promises (including resurrection) have been fulfilled. The Davidic and New Covenant's are extensions of the Abrahamic Covenant. One cannot have Israel and the nations gathered into Zion and the land without resurrection etc.
3) The Matthean version of the Olivet [Mtt 24-25] is the N.T. source for eschatology. Paul in [1 Cor 15] draws heavily from the Olivet. In [1-2 Thess] we see Paul making a progressive argument drawing HEAVILY from [Mtt 24-25]. This cannot be refuted.
4) John In Revelation from the beginning of the judgments under the seals draws heavily from the signs of [Mtt 24] which is recapitulated again and again throughout the book. All scholars agree on this point with the exception of the Premillennialist, who takes Revelation sequentially.
5) Even in [1Jn 2-4] I have noticed recently is drawing from [Mtt 24]
by Joel Sexton
1) [Mtt 24:31] gathering of the elect from the four corners of the earth is a direct allusion to [Isa 11:10-12; 27:13; 43:5-7; 49:5-6 cf. Jer 30]. In Isaiah, this second exodus gathering of the tribes of Jacob is to the Land / Zion / Kingdom. In the context of these passages, we have all of the major covenantal promises being fulfilled at the same time. Zion restored. The Davidic kingdom fully restored, the resurrection etc.
2) If only ONE promise from the prophets is fulfilled then by necessity ALL of the promises (including resurrection) have been fulfilled. The Davidic and New Covenant's are extensions of the Abrahamic Covenant. One cannot have Israel and the nations gathered into Zion and the land without resurrection etc.
3) The Matthean version of the Olivet [Mtt 24-25] is the N.T. source for eschatology. Paul in [1 Cor 15] draws heavily from the Olivet. In [1-2 Thess] we see Paul making a progressive argument drawing HEAVILY from [Mtt 24-25]. This cannot be refuted.
4) John In Revelation from the beginning of the judgments under the seals draws heavily from the signs of [Mtt 24] which is recapitulated again and again throughout the book. All scholars agree on this point with the exception of the Premillennialist, who takes Revelation sequentially.
5) Even in [1Jn 2-4] I have noticed recently is drawing from [Mtt 24]
Youtube Link: https://www.youtube.com/watch?v=6FTMf7DSnB8
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