Chiastic Structure of 1 Pet. 3:16—4:5

A.        3:16  Having a good conscience, so that, when you are slandered, those who revile your good behavior in Christ may be put to shame.

B.        3:17  For it is better to suffer for doing good, if that should be God's will, than for doing evil.

C.        3:18  For Christ also suffered once for sins, the righteous for the unrighteous, that he might bring us to God, being put to death in the flesh but made alive in the spirit,

D.        3:19  in which he went and proclaimed to the spirits in prison,

E.         3:20  because they formerly did not obey, when God's patience waited in the days of Noah, while the ark was being prepared, in which a few, that is, eight persons, were brought safely through water.

E.         3:21  Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ,

D.        3:22  who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

C.        4:1a  Since therefore Christ suffered in the flesh,

B.         4:1b  arm yourselves with the same way of thinking, for whoever has suffered in the flesh has ceased from sin, 4:2  so as to live for the rest of the time in the flesh no longer for human passions but for the will of God.

A.         4:3  For the time that is past suffices for doing what the Gentiles want to do, living in sensuality, passions, drunkenness, orgies, drinking parties, and lawless idolatry. 4:4  With respect to this they are surprised when you do not join them in the same flood of debauchery, and they malign you; 4:5  but they will give account to him who is ready to judge the living and the dead.

Crux Sense of the Members :: Baptism the Chi

A. (3:16) Your Slanderers Will Be Put To Shame (4:3—5) A.

B. (3:17) Suffer Though Innocent—In God’s Will (4:1b—2) B.

C. (3:18) For Christ Suffered In The Flesh (4:1a) C.

D. (3:19) Jesus Triumphed Over The Hostile Powers (3:22) D.

E. (3:20) Baptism: Noah Was // You Are Saved Through Water (3:21) E.

Persecution in the Early Church

I can’t keep this one to myself. Here is a great primer on early Church persecution by D. P. Brooks. Brooks brings the historical context of Roman persecution in contact with the text of 1 Peter, and also touches on Hebrews. If nothing else, it will enlighten many on what the early Church endured and how that background should shape our reading of the latter New Testament.

New Exodus Typological Observations on Acts 12:1—24: Peter’s exodus and the judgment of Herod Agrippa I

1. Hints from the gospels (Matt and Lk). A Herod representing an antitypal Pharaoh has precedents in the early gospel traditions. Matt 2:13—18 provides a clear example of Herod serving as an antitypal Pharaoh, who tries to kill God’s firstborn Son, Jesus, True Israel.[1] Also, with great peculiarity, Luke, the author of our considered text, uses the term ἔξοδον "exodus" (Lk 9:31) to refer to Jesus’ death, resurrection, and exaltation he was about to “fulfill in Jerusalem” (πληροῦν ἐν ᾿Ιερουσαλήμ) (rightly so, NEB).

2. There is a broad framing of this pericope (Acts 12:1—24) that also serves to hint toward the original exodus. First, according to historical criticism, the story is a somewhat questionable, perhaps non-chronological interpolation couched between Paul and Barnabas commissioning and departure from the church in Antioch Syria (11:19—30) and their return from the famine relief mission to the Judean church(es) in 12:25. (There are dating questions with respect to the famine in Palestine [A.D. 41?] and the death of Agrippa I [A.D. 44?] that raise questions about the chronological ‘fit’ of the story of Peter’s imprisonment within the broader flow of the book.) Second, there is the conceptual inclusio that frames the pericope proper. This inclusio begins with Herod stretching out his hands in violence against the church; he killed James of Zebedee, and imprisoned Peter (vv. 1—3). The end cap of the story presents the angel of the Lord stretching out his hands and strikes Herod dead in poetic justice (think lex talionis, of course). A strikingly similar framework surrounds the first exodus story. Exodus 1 – 2 tell of Pharaoh’s tireless efforts to kill all the firstborn of Israel. This section of the book closes with Israel’s Mighty Warrior, YHWH, striking dead the firstborn of Pharaoh and all of Egypt (Ex 12:29—32). Luke, like Moses, frames his pericope with ironic judicial inclusio.

3. Another stirring feature of the narrative that evokes the exodus motif in the reader’s mind is the parenthetical clause of 12:3b, which disrupts the flow of the report. “…[Herod] proceeded to arrest Peter / This was during the days of Unleavened Bread / And when he had seized him…” (vv. 3, 4a, italics added). By the time of writing, the festival of Unleavened Bread and the Passover had nearly become the same event (compare with v 4c). This feature conjures all the cultic imagery of Ex 12:43—13:16. The feast of Unleavened Bread was to be perpetually kept by Israel so as to recapitulate the event when “By strength of hand the LORD brought us out from Egypt, from the house of bondage” (Ex 13:14b KJV, italics added). One can hardly imagine a more appropriate paradigm for the telling of Peter’s deliverance or exodus.

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[1]See Peter Leithart’s Jesus as Israel: The Typological Structure of Matthew’s Gospel here, http://www.leithart.com/pdf/jesus-as-israel-the-typological-structure-of-matthew-s-gospel.pdf

Persecution in the Early Church

I can’t keep this one to myself. Here is a great primer on early Church persecution by D. P. Brooks. Brooks brings the historical context of Roman persecution in contact with the text of 1 Peter, and also touches on Hebrews. If nothing else, it will enlighten many on what the early Church endured and how that background should shape our reading of the latter New Testament.

Blessings.