Use Of Psalm Research Articles

The Use of Psalm 68:19 in Ephesians 4:8 as an Intertextual Study

The text of Psalm 68:19, quoted by Paul and used as a citation in Ephesus, is categorized by biblical scholars as a crux interpretetum, one of the verses that are difficult to interpret. There are two problems found in Paul's use of the quotation from Psalm 68:19 in his writing in Ephesians 4:8, making this a challenging verse to interpret. First, there is no apparent textual connection between Psalm 68:19 and Ephesians 4:3. Second, the motif and meaning of Paul's use of Psalm 68:19 as a reference in Ephesians 4:8 have not been clearly identified by the author. Among the eight biblical scholars, six different answers have been found, each differing from the others. The approach used to analyze the use of Psalm 68:19 in Ephesians is an intertextual approach, which is a method to find solutions to the three issues mentioned above. The result of this research is that Paul quotes Psalm 68:19 in Ephesians 4:8 as the foundation of his kerygma, asserting that his teaching in the context of Ephesians 4 is the same truth as the teaching in Psalm 68:19, which also harmonizes with the context of Numbers 8. The quotation of Psalm 68:19 in Ephesians 4:8 by Paul affirms that what he teaches is the same truth as the Old Testament. God and Jesus Christ are the same Person acting on His people, both giving and receiving among humanity.

The Bible and Catholic Ressourcement: Essays on Scripture and Theology by William M. Wright IV

Reviewed by: The Bible and Catholic Ressourcement: Essays on Scripture and Theology by William M. Wright IV Jeffrey L. Morrow william m. wright iv, The Bible and Catholic Ressourcement: Essays on Scripture and Theology (Renewal within Tradition; Steubenville, OH: Emmaus Academic, 2020). Pp. 250. $43. William Wright has published a wonderful collection of essays that are concerned with reading the Bible both historically and theologically. The majority of the essays focus more on method, whereas the last three engage the biblical texts themselves. W. divides his work [End Page 167] into roughly three parts: the first three chapters examine the biblical thinking and work of three Catholic theologians whom W. identifies as Ressourcement theologians but who are more often referred to as informal members of La Nouvelle théologie, the term first used of them by Reginald Garrigou-Lagrange: Henri de Lubac, Yves Congar, and Joseph Ratzinger/ Pope Benedict XVI. Chapters 4–7 focus more exclusively on Ratzinger/Benedict's Jesus of Nazareth trilogy. The final three chapters apply the sort of biblical hermeneutics covered thus far, represented by de Lubac, Congar, and Ratzinger/Benedict, to specific texts: John 6:1–21 (chap. 8); the use of Psalm 69 in John's Gospel (chap. 9); and John 8:12–20. This focus on John's Gospel is not surprising since W. wrote his Emory University doctoral dissertation on John 9 (published as Rhetoric and Theology: Figural Reading of John 9 [BZNW 165; Berlin: de Gruyter, 2009]). Wright articulates the theme of his volume as "the interpretation of Scripture in relation to the movement in recent Catholic theology known as the Ressourcement" (p. 1). The figures in this movement were the thinkers involved in the liturgical, patristic, and biblical renewal efforts that played a foundational role in the work of ressourcement, or retrieval, a going back to the sources, that led to the Second Vatican Council, which was also known for its other emphasis on aggiornamento (updating). In chap. 1 ("Patristic Exegetical Theory and Practice in de Lubac and Congar"), W. examines how de Lubac and Congar approached patristic exegesis as having perennial value. In chap. 2 ("The Literal Sense of Scripture according to Henri de Lubac: Insights from Patristic Exegesis of the Transfiguration"), W. looks more closely at de Lubac's discussion of patristic exegesis, focusing on the concrete example of the Gospel accounts of Jesus's transfiguration. W. describes the way de Lubac engaged the early Christian exegesis of Origen, Jerome, and Augustine. Important for W. is understanding de Lubac's nuanced appreciation for the work of historical biblical criticism while at the same time embracing Maurice Blondel's critique of such exegesis. In chap. 3 ("Echoes of Biblical Apocalyptic in the Encyclical Teaching of Benedict XVI"), W. looks to Ratzinger/Benedict, drawing attention to what he refers to as Ratzinger/ Benedict's "biblical apocalypticism" in his papal encyclicals: "Benedict's analysis of the Church's present moment echoes the apocalyptic motif of a present crisis in which the people of God are caught up in a dramatic conflict with an antagonizing opposition. . . . Benedict positions atheistic humanism as instantiating the apocalyptic figure of the false prophet. . . . Benedict emphasizes the Church's Christoform witness of charity-in-truth as the way to confront these antagonistic accounts of humanism" (pp. 61–62). The significance that Ratzinger/Benedict clearly holds for W. is most evident in the four chapters (4–7) he devotes to the three volumes of Jesus of Nazareth: chap. 4, "A 'New Synthesis': Benedict XVI's Jesus of Nazareth: Volume 1"; chap. 5, "Pre-Gospel Traditions and Post-Critical Interpretation in Benedict XVI's Jesus of Nazareth: Volume 2; chap. 6, "Living with the Word of God: The Holy Family in Jesus of Nazareth: The Infancy Narratives"; chap. 7, "Patristic Biblical Hermeneutics in Benedist XVI's Jesus of Nazareth." W. argues that Jesus of Nazareth demonstrates the kind of exegesis Ratzinger/Benedict thinks should be done. W.'s comment about vol. 1 applies just as well as to how he views the entire trilogy: "It is a genuine exercise in Ressourcement theology" (p. 113), wherein, as he explains in chap. 7, "Benedict's theological presentation . . . is identical with his...

Giving or Receiving Gifts?

Abstract The severity of difficulties surrounding Paul’s use of Psalm 68:18 in Ephesians 4:8 is well known. I argue that Ephesians 4:8 is best understood as an instance of Paul quoting Psalm 68:18 against a broader canonical backdrop, putting the themes of Psalm 68 in dialogue with other portions of the OT (especially Numbers 8) while engaging in typological and christological reflection on the nature of the church as a diversely gifted community. I make this argument by evaluating seven major interpretive options for understanding Paul’s use of the OT here. I then assess the two most promising options by examining Psalm 68 in its relation to Judges 5 and Numbers 8 and by investigating the extent to which these canonical co-texts might have informed Paul’s appropriation of the psalm, concluding that more attention should be given to the possibility that Paul is engaged in a christological reading of Numbers 8.

‘With’ Not ‘for’: An Alternative Reading of Paul's Use of Psalm 68.10b OG in Romans 15.3

This article demonstrates that Paul's use of Ps 68.10b OG in Rom 15.3 makes sense of the psalm's context, fits with the parenetic rhetoric of Paul's argument in 14.1–15.6 and necessitates Paul's justification in 15.4 of his use of Scripture. Citing Ps 68.10b because the δυνατοί (15.1) face actual reproaches for accommodating to the ἀδύνατοι's convictions, Paul grounds the call to bear these reproaches in emulating Christ's devotion to God, not his vicarious suffering. The focus on allegiance to God orients the δυνατοί towards the one who can then enable them to counter-culturally endure shame with fellow members of God's household.

The Typological Expectation of Psalm 68 and its Application in Ephesians 4:8

Paul’s use of Psalm 68:18 in Ephesians 4:8 has historically been a crux interpretum for New Testament hermeneutics and Pauline scholars alike, for Paul appears to misapply the features of the psalm to Christ. In light of recent scholarship, this paper argues that Paul’s apparent misapplication of the psalm is resolved by a proper recognition of the psalm’s typological framework. Paul applied Psalm 68:18 to Christ in light of the psalm’s typological expectation and its redemptive–historical fulfilment in Christ. The psalm’s typological indicators are evident in view of its retrospective and prospective orientation and the probable allusions to Exodus 15 and Judges 5. YHWH’s ascension, captives, and gifts in Psalm 68:18 correspond to and anticipate a greater ascension, captives, and gifts. The eschatological interpretation of the psalm explains its use in Ephesians 4:7-16, for it sheds light on the unusual appearance of διό introducing the citation, the textual modifications Paul introduced to the citation, Paul’s choice of Psalm 68:18 in particular, and Paul’s emphasis on ministers of the word in Ephesians 4:11-16. This analysis absolves Paul from the charge of hermeneutical insensitivity and aptly illustrates his hermeneutical approach to the Old Testament Scriptures.

The Divine Necessity of the Resurrection: A Re-Assessment of the Use of Psalm 16 in Acts 2

This article argues that the current predominant interpretation of the use of Psalm 16 in the speech in Acts 2, namely the ‘proof’ from prophecy explanation, as well as the few other models which have been advanced, are unconvincing on narratival grounds. Instead, it suggests that the Psalm is primarily quoted as a rationale to explain why Jesus rose from the dead and death could not detain him – namely because of his righteousness. The article concludes by submitting that this reading sheds important new light on the meaning of the resurrection of Jesus as a divine necessity in the early kerygma in Acts.

Listen, Understand, Obey: Essays on Hebrews in Honor of Gareth Lee Cockerill ed. by Caleb T. Friedman

Reviewed by: Listen, Understand, Obey: Essays on Hebrews in Honor of Gareth Lee Cockerill ed. by Caleb T. Friedeman Jason Whitlark Caleb T. Friedeman (ed.), Listen, Understand, Obey: Essays on Hebrews in Honor of Gareth Lee Cockerill (Eugene, OR: Pickwick, 2017). Pp. xx + 187. $25. This volume is a collection essays published in celebration of Gareth Cockerill’s scholarship and his ministry for over thirty years at Wesley Biblical Seminary. Over the course of his career, Professor Cockerill has made several contributions to the study of the Letter to the Hebrews, culminating in his substantial 2012 commentary on Hebrews in the New International Commentary of the New Testament series. Many of the contributors are from the Wesleyan tradition. The nine essays are grouped around three headings. Essays 1–4 focus on the interpretation of Hebrews proper: Rick Boyd, “The Use of Psalm 8 in Hebrews”; Scott D. Mackie, “‘Let Us Draw Near . . . But Not Too Near’: A Critique of the Attempted Distinction between ‘Drawing Near’ and ‘Entering’ in Hebrews’ Entry Exhortations”; Matt O’Reilly, “Rest Now or Not Yet? Temporal Aspects of Social Identity in Hebrews 3:7–4:11”; Jon C. Laansma, “The Living and Active Word of God: A Theological Reading of Hebrews.” Essays 5–7 examine topics in Hebrews in conversation with other [End Page 164] NT texts: Caleb T. Friedman, “‘You Are My Son’: Climactic Revelation in the Son of God in Mark and Hebrews”; Amy L. Peeler, “If Son, Then Priest: The Filial Foundation of Ordination in Hebrews and Other New Testament Texts”; Carey B. Vinzant, “Preexistence, Kenosis, and Exaltation in Hebrews, John, and Paul: Distinctive Explications of a Common Underlying Narrative.” Essays 8–9 consider Hebrews in light of both systematic and historical theology: Thomas H. McCall, “‘Son Though He Was, He Learned Obedience’: The Submission of Christ in Theological Perspective (in Dialogue with Thomas Aquinas and Karl Barth)”; and Christopher T. Bounds, “Early Methodist Theology in the Book of Hebrews.” I will be able only to highlight representatives from each of these groups. From the first group, Mackie examines whether there is a distinction between the use of proserchomai and eiserchomai in Hebrews. Proserchomai is used with reference to the believers’ approach to God, while eiserchomai is applied to Christ’s entry into the heavenly realm. Mackie argues that there is no distinction and that behind the author’s language is a mystical experiential reality of the community. He especially points to Heb 6:18–20, where the community’s entry mirrors Jesus’s “full entry” and “represents a final nail in the alleged distinction” between the community’s approach and Jesus’s entry (p. 33). Mackie is certainly right to emphasize that the exhortation to approach God has an experiential reality behind it. Even so, there still seem to be good grounds for not blurring the distinction between proserchomai and eiserchomai in Hebrews. In Heb 6:18–20, there remains a distinction between Christ’s entry on the community’s behalf as their forerunner and the hope the faithful have of realizing Jesus’s own perfection. Mackie’s discussion, as well as others in this volume, helpfully invites a renewed consideration of what the author of Hebrews understands as the “now and not yet” in his eschatological perspective. From the second group of essays, Peeler examines the connection between sonship and priesthood in Hebrews, Paul, 1 Peter, and Revelation. Her basic thesis is that sacramental ministry is a birthright predicated on belonging to the right family. Thus, all believers are given priesthood and ministry by virtue of their inclusion in God’s family through Jesus. Peeler argues that sonship is granted on the basis of Christ’s power or authority in Revelation, whereas Paul, 1 Peter, and Hebrews ground sonship in God’s indwelling Spirit (pp. 105–6). One wonders if the basis of sonship is not fundamentally grounded in God’s election or choice similar to fathers choosing sons for inheritances in the ancient Mediterranean world. Such ideas can be found in Rom 8:29; 1 Pet 1:2; and possibly Heb 3:2. Peeler goes on to ask practically what justification there is for the special ordination of some if...

The “imagined community” of the church as a means of resistance and comfort in the Dialogue of Comfort against Tribulation

Faced by pressure to take the Oath of Supremacy, More grounded his resistance to Henry VIII in his argument that he had the consensus of the “whole corps of Christendom” on his side. In this article, I argue that More accessed that consensus through acts of the imagination. In the Dialogue of Comfort against Tribulation, More imaginatively evokes the community of the church through his creation of a fictional frame that encompasses multiple generations, nations, and languages and demonstrates his ample vision of the church. Through his use of Psalm 91 as an organizing device for the Dialogue, More identifies the shared experience of suffering as an identifying feature of the church. Connecting himself to this community through acts of the imagination, I argue, helped More to resist Henry VIII, find comfort in his imprisonment, and prepare himself for death.

Why Is God Justified in Romans?: Vindicating Paul's Use of Psalm 51 in Romans 3:4

The relationship between Romans 3:4 and Psalm 51:4 (Psalm 50:6 in the Septuagint) has long puzzled scholars. Many suggest that Paul's use of Ps 50:6LXX either seems not to fit the logic of Romans 3 or does not reflect the psalmist's meaning. This article offers an interpretation of Romans 3:4 that eliminates the apparent tension between the two texts. It clarifies Paul's meaning in Romans 3 by reinterpreting Psalm 51:4 in its context. Both Psalm 51:4 and Romans 3:4 refer to God's saving righteousness. The conclusion that Romans 3:4 speaks of God's saving righteousness is not unique to this study. However, typical arguments in favour of this view are susceptible to significant criticism. Specifically, they do not demonstrate how the whole of Psalm 50LXX shapes Paul's argument, and/or they do not explore the possibility that Psalm 50:6LXX also refers to God's saving righteousness. This article addresses both issues. After reviewing the theological and exegetical significance of Romans 3:4, four major questions that challenge readers today will be surveyed. Next, an integrated exegesis of both passages, showing how Psalm 50:6LXX sheds light on Romans 3, will be presented.

Book Review: The Use of Psalm 110 in Hebrews: Jared Compton, Psalm 110 and the Logic of Hebrews

Book Review: The Use of Psalm 110 in Hebrews: Jared Compton, <i>Psalm 110 and the Logic of Hebrews</i>

Participating in God's Purpose by Following the Cruciform Pattern of Christ: The Use of Psalm 69:9b in Romans 15:3

In his letter to the Romans, Paul emphasizes the importance of Israel's Scripture for his gospel (1:3–4; 16:25–27). In 15:4, he specifically links the Scriptures with endurance, consolation, and hope. Immediately before this verse, Paul cites Ps 69:9b. Commentators customarily—and rightly—think that Paul uses this citation to support his exhortation on community harmony in Rom 14–15. But is this the sole function of the citation? Does it, directly or indirectly, support other themes in Romans? Psalm 69 is significant for Romans, because it is cited in 11:9–10 and 15:3. It is also probable that Ps 69 played a significant role in the early church's understanding of Christ's suffering and death, because it is alluded to in the passion narratives in all four canonical gospels. But the use of Ps 69:9b in Rom 15:3 has drawn relatively little attention among scholars. This article suggests that the function of the citation is extensive, and it strengthens several main themes of the letter. More specifically, this article argues that the citation serves to reinforce Paul's call for believers to participate in God's purpose by following the cruciform pattern of Christ.

Participating in God's Purpose by Following the Cruciform Pattern of Christ: The Use of Psalm 69:9b in Romans 15:3

In his letter to the Romans, Paul emphasizes the importance of Israel's Scripture for his gospel (1:3–4; 16:25–27). In 15:4, he specifically links the Scriptures with endurance, consolation, and hope. Immediately before this verse, Paul cites Ps 69:9b. Commentators customarily—and rightly—think that Paul uses this citation to support his exhortation on community harmony in Rom 14–15. But is this the sole function of the citation? Does it, directly or indirectly, support other themes in Romans? Psalm 69 is significant for Romans, because it is cited in 11:9–10 and 15:3. It is also probable that Ps 69 played a significant role in the early church's understanding of Christ's suffering and death, because it is alluded to in the passion narratives in all four canonical gospels. But the use of Ps 69:9b in Rom 15:3 has drawn relatively little attention among scholars. This article suggests that the function of the citation is extensive, and it strengthens several main themes of the letter. More specifically, this article argues that the citation serves to reinforce Paul's call for believers to participate in God's purpose by following the cruciform pattern of Christ.

The Use of Psalm 68(67).19 in Ephesians 4.8: A History of Research

Because Eph. 4.8 has an altered citation of Ps. 68(67).19, interpreters have developed polarizing opinions about the author’s sources and his citation techniques, ranging from the claim that the citation is aberrant or that it summarizes the whole psalm. In this study, it is suggested that such diverse opinions do not take account of ancient citation practices or Jewish exegetical procedures. The survey examines key interpreters and treatments in the twentieth and twenty-first centuries, focusing on the question of the author’s Vorlage and the interpretive use of the psalm in Eph. 4.8. The survey shows that the prevalent view that Ephesians appropriates a (pre-)targumic or early Christian tradition has led to an under-appreciation of the christological significance of Eph. 4.8.

An Appraisal of the Use of Psalm 35 as "Dangerous Prayer‟ in Mountain of Fire and Miracle (MFM) Church

The appeal to God‟s justice is basic for understanding the efficacy of Psalm 35 and for comprehending the point of view of the Old Testament man. Like all other individual lament psalms it has unjust accusation behind its lament and it is on this basis that it seeks to be vindicated and no doubt on this platform too, the request gains validity and fulfillment. MFM has gone further than the other African prayer-based churches to target the evil one for annihilation with the verbal spiritual missile of Psalm 35. MFM uses psalm 35 as imprecation for dangerous prayer and it could work so if the contents, intentions, circumstances and the contexts of the prototype passage are similar. For the eligibility of usage of this prayer dangerously and for its efficacy, justice must be on the side of the one praying. The whole thing bothers on the much needed but grossly lacked sincerity, honesty, social justice and good attitudinal behavior in our society. It is one‟s good behavior, sincerity, justice and faithfulness, as possessed by the psalmist, that provide the opportunity of having God‟s listening ear for justice and vengeance in situations of injustice and marginalization. God is justice and a just man is intrinsically in alliance with God‟s will. The essence of every prayer is to get in tune to God‟s will not man‟s own will.

Meditations on a Slippery Citation: Paul's Use of Psalm 112:9 in 2 Corinthians 9:9

Abstract A topic of scholarly debate in recent decades among interpreters of Paul's letters has been the degree of interpretive competence and effort that Paul expected of his readers in understanding his letters and (in particular) the meaning of his scriptural citations and allusions. In this article, I begin with some brief reflections on 2 Cor 1:13–14 as an indication of Paul's communicative intentions and expectations in the letter and on the kind of exegesis required for theological interpretation that accords with those intentions and expectations. I then examine Paul's citation of Ps 112:9 in 2 Cor 9:9 as a case study in the possibilities for theological interpretation of an exegesis that reads Paul's letters as communications intended for patient, communal, and intertextual interpretation. The focus of my inquiry is the ambiguous reference of the "he" in the scriptural citation and its rhetorical function within 2 Cor 8–9 and the larger context of canonical 2 Corinthians. I conclude that the surface ambiguity of Paul's language functions within an attentive reading community to provoke an enriched understanding of the relationship between divine and human grace and righteousness, which arises out of the social and intertextual process of resolving the ambiguity. The implications of this reading for theological interpretation of 2 Corinthians include a strengthening of the argument that Paul's description in 2 Cor 5:21 of believers "becom[ing] the righteousness of God" has in view not merely a transformation of status but a transformation of character and conduct.

Meditations on a Slippery Citation: Paul's Use of Psalm 112:9 in 2 Corinthians 9:9

Abstract A topic of scholarly debate in recent decades among interpreters of Paul's letters has been the degree of interpretive competence and effort that Paul expected of his readers in understanding his letters and (in particular) the meaning of his scriptural citations and allusions. In this article, I begin with some brief reflections on 2 Cor 1:13–14 as an indication of Paul's communicative intentions and expectations in the letter and on the kind of exegesis required for theological interpretation that accords with those intentions and expectations. I then examine Paul's citation of Ps 112:9 in 2 Cor 9:9 as a case study in the possibilities for theological interpretation of an exegesis that reads Paul's letters as communications intended for patient, communal, and intertextual interpretation. The focus of my inquiry is the ambiguous reference of the "he" in the scriptural citation and its rhetorical function within 2 Cor 8–9 and the larger context of canonical 2 Corinthians. I conclude that the surface ambiguity of Paul's language functions within an attentive reading community to provoke an enriched understanding of the relationship between divine and human grace and righteousness, which arises out of the social and intertextual process of resolving the ambiguity. The implications of this reading for theological interpretation of 2 Corinthians include a strengthening of the argument that Paul's description in 2 Cor 5:21 of believers "becom[ing] the righteousness of God" has in view not merely a transformation of status but a transformation of character and conduct.

Did David Have in Mind the Meaning That Hebrews Would Assign to It? －The Use of Psalm 40:6-8 (MT Ps 40:7-9; LXX Ps 39:7-9) in Hebrews 10:5-7

Did David Have in Mind the Meaning That Hebrews Would Assign to It? －The Use of Psalm 40:6-8 (MT Ps 40:7-9; LXX Ps 39:7-9) in Hebrews 10:5-7

Consumed by Zeal: John's Use of Psalm 69:9 and the Action in the Temple

Abstract John's use of Ps 69:9 in his account of Jesus' action in the temple is regularly understood as a scriptural depiction of Jesus' intense emotional state, which provoked his assault on the temple traders. However, both John's use of Ps 69 elsewhere in the Gospel and his narration of the plot against Jesus suggest that he intends his readers to conclude that the zeal that consumes Jesus is that of his enemies. In John's Gospel, the Jews are portrayed as the zealous protectors of the temple, while Jesus is consistently portrayed as the new temple—the locus of the eschatological presence of God. Jesus' action in the temple symbolically enacts the failure of Herod's temple to function as the new temple. The citation of Ps 69:9 anticipates the role of Jewish zeal for Herod's temple in bringing the full reality of the new temple into existence: in their zealous protection of Herod's temple, they destroy the temple of Jesus body, which through death and resurrection becomes the eschatological dwelling place of God.

The Use of Psalm 69:9 in Romans 15:3: Shame as Sacrifice

Addressing the internal conflict between the “weak” and the “strong” affecting the church of Rome, Paul attempts to provide a solution to the problem that is consistent with “his gospel.” Central to Paul’s argument is his quotation, in Romans 15:3, of Psalm 69:9 (LXX 68:10), which he interprets and presents here from a Christological perspective: Jesus appears as the one upon whom fall the offenses and insults addressed by some people to God. First, Paul reads that text typologically, as referring to Christ, the sin-bearer. Second, but equally important, Paul reads it as a paradigm of his own experience and as a typos of the experience of the church. The offenses between Christians are equated with casting blame upon God himself, and the shame associated with this blame is in turn extended to all those who claim to love and serve God. Paul’s admonition to the “strong”—to endure criticism and to forego any reactive attempt to vindicate their honor—must have been perceived as unnatural behavior for those who belonged to a culture permeated with shame and honor values. Nevertheless, Paul encourages his fellow believers in Rome to accept shame as a sacrifice for the sake of a higher good, i. e., the upbuilding and edification of the Christian community.

The Lord Delivers Us: An Examination of the Function of Psalm 34 in 1 Peter

First Peter, which contains one of the largest concentrations of citations and allusions to the Old Testament of any New Testament book other than Revelation, cites Psalm 34 twice, with the longest sustained reference in 1 Peter (3:10–12) from this song. This essay examines how the citation and allusion to this psalm serves to further the exhortation of Peter's epistle. In order to answer these questions, the author analyzes the citation of Ps 34:13–17 in 1 Pet 3:10–12. After a brief survey of the New Testament context of the quotation, he then considers the Old Testament context to see how it may inform the function of the citation and allusions to the psalm in 1 Peter. The examination of Peter's use of Psalm 34 suggests that he did so because it has the same theme as his letter, namely, suffering and deliverance. The citation suggests that Peter's exiled and righteous readers, like the exiled and righteous psalmist, may suffer affliction and tribulation but they can also rejoice that they will also experience the “good life” and taste the Lord's kindness in spite of suffering.