VIII. προσκαρτερῶμεν τῇ ἐλπίδι ἡμῶν καὶ τῷ ἀρραβῶνι τῆς δικαιοσύνης ἡμῶν, ὃς ἐστιν Χριστὸς ᾿Ιησοῦς, ὃς ἀνήνεγκεν ἡμῶν τὰς ἁμαρτίας τῷ ἰδίῳ σώματιέἐπὶ τὸ ξύλον, ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόµατι αὐτοῦ." ἀλλὰ δι ἡμᾶς, ἵνα ζήσωμεν ἐν αὐτῷ, πάντα ὑπέμεινεν. μιμηταὶ οὖν γενώµεθα τῆς ὑπομονῆς αὐτοῦ καὶ ἐὰν πάσχωμµεν διὰ τὸ ὄνομα αὐτοῦ, δοξάζωµεν αὐτόν. τοῦτον γὰρ ἡμῖν τὸν ὑπογραμμὸν ἔθηκε δι ἑαυτοῦ, καὶ ἡμεῖς τοῦτο ἐπιστεύσαμεν."
X. In his ergo state et domini exemplar sequimini firmi in fide et inmutabiles, fraternitatis amatores diligentes invicem. . . .° Omnes vobis invicem subiecti estote,® conversationem vestram inreprehensibilem habentes in gentibus, ut ex bonis operibus vestris et vos laudem accipiatis et dominus in vobis non
blasphemetur." 1y Peter ii. 24. 27 Peter ii. 22. Shr Peter lv.) £0; aT Peter ie σε. 5 Compare 1 Peter iii. 8 (ii. 17). 6 Compare 1 Peter v. 5.
7x Peter ii. 12: the paraphrase of the latter part of the verse (ἐποπτεύοντες δοξάσωσι τὸν Gedy) is due to the next quotation (Isaiah lii. 5), vae autem, per quem nomen domini blasphematur.
This edition is based on a course of lectures delivered, in the first instance, to a class of honours men who were expected to use the late Professor Bigg’s com- mentary as a text-book. The lectures were, therefore, made independently of that commentary and with a view to the exhibition of new material and processes rather than results. In particular, an attempt was made to illustrate the reference of the Septuagint and Jewish literature generally to the exegesis of the New Testament. In the reduction of these notes to their present form the commentaries of Alford, Bigg, Hort, Kiihl-Meyer, and Von Soden were consulted.
The text is taken from the facsimile of the great Vatican Codex (B), the lines of which are indicated by spaces.
The editor gratefully acknowledges the kindness of the Rev. George Milligan D.D., and the Rev. R. St. John Parry, B.D., who read the commentary in proof.
“πέτροὺ A.
ΠΕΤΡΟΣ ἀπόστολος
σπορᾶς Πόντου Γαλατίας Καπ
la XG) ἐκλεκτοῖς παρε
πιδήµοις δια- ]. 1 παδοκίας ᾿᾽Ασίας κατὰ 2
119 XB is the normal contraction of Ιησοῦ Χριστοῦ: so KY = κυρίον, OF = Θεοῦ. After ᾽Ασίας all other manuscripts and all the versions add καὶ βιθυνίας: the original scribe of Codex Vaticanus (B*) stands alone in the omission,
CHAPTER I.—Vv.1,2. Peter the High Commissioner of Jesus, who is Messiah of Greeks as of Jews, sends greeting after the Christian fashion, in which the Greek and Jewish formule have been combined and transformed, to the Churches of Northern Asia Minor. They are the dispersion of the New Israel, chosen out of the whole world in accordance with God’s foreknowledge of their fitness, to undergo the hallow- ing of His Spirit, and with a view to their reception into His Church. For the result, and therefore the purpose, of their election is that they may profess obedience and receive the outward sign of sprinkling, being baptised into the death of Jesus Christ. For them may grace (and not mere greeting) and peace (God’s peace not man’s) be multiplied! For discussion of writer and readers see Introduction.
Ver.I. ἐκλεκτοῖς παρεπιδήμµ- οις διασπορᾶς, elect sojourners of dispersion, a combination of titles of Israel appropriated to Christians in ac- cordance with the universal principle of the early Church. (i.) The Jews were the chosen race (ii. 9 from Isa. xliii. 20) as Moses said, Because He loved thy fathers therefore He chose their seed after them (Deut. iv. 37; cf. Rom. xi. 28). So Jesus said to His disciples, I have chosen you (John xv. 16, 19, etc.), and refers to them in the eschatological discourse as the elect (Mark xiii. 20). (ii.) Being chosen out of the world—in the world, indeed, but not of it, John xv. 16 Π.--- Christians are alien sojourners during their life on earth. Their fatherland is the city that hath foundations (i.7, ii. 11;