Ver. 14. ὦς, inasmuch as you are, cf.
13—17.
, ς ~ A ul τέκνα ὑπακοῆς" μὴ συσχηματιζόµε TH ἀγνοία ὑμῶν ἐπι a μα A 3 A o > , ἅγιο καὶ αὐτοὶ ἅγιοι ἐν πά διότι γέγραπται πατέρα ἀἐπικαλεῖσθε τὸν ἄπρο
τὸ ἑκάστου ἔργον ἐν φόβω τὸν
θυµίαις’ ἀλλὰ κατὰ τὸ ση ἀναστροφῆ γενή ov oa ” J > ὅτι ἅγιοι έσεσθε ὅτι ἐ σωπολήµπτως κρί
τῆς παροικίας ὑμῶν
49
ναι 1 ταῖς πρότερον ἐν καλέσαντα buds 15 θητε:
‘ ov ‘ > γὼ ἅγιος: καὶ ev 16, 17 νοντα κατὰ
χρόνον
1 The termination συσχημµατιζόµεναι is probably due to the following ταῖς.
ii. 2, 5, iii. 7, είο.-- τέκνα tbmraKxoj7s, obedient corresponds to St. Paul’s υἱοὶ τῆς ἀπειθείας (Col. iii. 6; Eph. ii. 2, ν. 6). Both phrases reflect the Hebrew use of 75}, ‘followed by word of quality
characteristic, etc.” (B.D.B., s.v., 8). For τέκνα in place of usual viot in this idiom, cf. Hos. 9, τέκνα ἀδικίας and Eph. ii. 3, τέκνα ὀργῆς. Here it suits better with βρέφη (ii. 1).--συσχηματιζό- µεναι, from Rom. xii. 2, μη συσχηµα- τίζεσθε τῷ αἰῶνι τούτῳ. The feminine is peculiar to B whose scribe was perhaps influenced by the Alexandrian identifica- tion of woman with the flesh (John 1. 13) or regarded such conformity as woman- ish. The participle has the force of an imperative. The Christians needed to be warned against conformity to the manners and morals of their countrymen, which were incompatible with their new faith (see v. 2-4). The use of σχῆμα in Isa. iii. 17, perhaps assists the use of συσχ. in connection with lusts.—év Tq ἀγνοίᾳ ὑμῶν. It wasa Jewish axiom that the Gentiles were ignorant (Acts xvii. 30; Eph. iv. 17 f.). Christian teachers demonstrated the equal ignor- ance of the Jews (Peter, Acts iii. 17; Paul, in Rom.). So Jesus had pronounced even the teachers of Israel to be blind and promised them knowledge of the truth (John viii. 32 ff., cf. interview with Nicodemus); whereas speaking to the Samaritan woman He adopted the Jew- ish standpoint (John iv. 22)—cf. 2 Kings xvii. 20-41 with Isa. ii. 3; Baruch. iv. 4, µακάριοί éopev ᾿Ισραὴλ ὅτι τὰ ἀρεστὰ τοῦ θεοῦ ἡμῖν γνωστά ἐστιν.
Vv. 15{. The command Ye shall be holy for I am holy is connected originally with the deliverance from Egypt and the distinction between clean and unclean, which lays down the principle of separa- tion involved in the Exodus (Lev. xi. 44- 46, etc.; cf. Isa. ΠΠ. rz). St. Peter com- bines the Scripture with the Word of Jesus for κατὰ τὸν . . . corresponds to ὡς of Matt. v. 48. Gentiles needed God’s
summons before they could regard Him as their heavenly Father; hence Him that called you. Compare Deut. xviii. 13 (whence τέλειος ot Matt. /.ο.) where also contrast with abominations of the the heathen.—aytov is better taken as predicate than as substantive, since 6 καλέσας (καλῶν) is well-established as a title of God in His relation to Gentile Christians (cf. ii. 9, etc.).—év πάσηῃ ἀναστροφῇ, cf. i. 18, ii, 12, ΠΠ. 1, 2, 16; Tobit iv. 19, ἴσθι πεπαιδευµένος ἐν πάσῃ a4 gov. The corresponding verb, ἀναστρέφεσθαι is found as rendering of
πι in the same sense (Prov. xx. 7,
ἀναστρέφεται ἅμωμος); both verb and noun are so used in late Greek authors (especially Epictetus)—yev 4697 € be- come as you were not oR show yourselves as you are; the latter sense suits a. which is distinctively outward behaviour.
Ver. 17, cf. Εοπι. Π.1ΟΓ, εἰ πατέρα ἐπικαλεῖσθε, if ye invoke as Father :— reminiscence of Jer. iii. το, εἰ πατέρα ἐπικαλεῖσθέ pe (5ο Q. perhaps after τ Peter, for εἶπα πατέρα καλέσετέ pe) cf. Ps. Ixxxix. 27, αὐτὸς ἐπικαλέσεται µε Πατήρ pov el σύ. There may be a reference to the use of the Lord’s Prayer (surname the Fudge Father); but the context of Jer. l.c. corresponds closely to the thought here: ‘‘ All the nations shall be gathered . . . to Jerusalem, neither shall they walk any more after the stubbornness of their evil heart. In those days . . . Judah and Israel shall come together out of the land of cap- tivity . . . andI said ‘ My father ye shall call me’.”” —ampocwTrory partes summarises St. Peter’s inference {τοπή experience at Caesarea (Acts x. 34) κατα- λαμβάνομαι ὅτι ovK ἐστιν προσωπολή- µπτης ὁ θεός. Adjective and adverb are formed from λαμβάνειν πρόσωπον of