πάντα δόλον καὶ ὑπό
ος
εἰς ὑμᾶς. ἀποθέμενοι οὖν πᾶσαν κρισιν καὶ φόνους] k πάσας
ἀρτιγέννητα βρέφη τὸ λογικὸν ἄδολον
1 φόνους is an error (peculiar to Codex Vaticanus) for φθόνους.
ΟΗΑΡΤΕΚ IJ.—Vy. 1-10. Continuation of practical atlmonition with appeal to additional ground-principles illustrating the thesis of i. το.
Ver.1. Put away then all malice—all guile and hypocrisy and envy—all back- biting. οὖν resumes διό (i. 13). The faults to be put away fall into three groups, divided by the prefix all, and cor- respond to the virtues of i. 22 (ὑπόκρισιν ἀνυπόκριτον). The special connection of the command with the preceding Scrip- ture would require the expression of the latent idea, that such faults as these are inspired by the prejudices of the natural man and belong to the fashion of the world, which is passing away (i. John ii. 17).- ἀποθέμενοι, putting off. Again participle with imperative force. St. Peter regards the metaphor of removal as based on the idea of washing off filth, cf. σαρ- Kos ἀπόθεσις PU Tov (iti. 21). St. James (i.21,806 ἀποθέμενοι πᾶσαν ῥυπα- piav καὶ περισσείαν κακίας) which seems to combine these two phrases and to deduce the familiarity of the spiritual sense of filth (cf. Apoc. xxil. 11, ῥυπαρὸς κἄγιος). St. Paul has the same word but associates it with the putting off of clothing (Col. iii. 5 ff.; Eph. iv. 22; Rom. xiii. 12—all followed by ἐνδύσασθαι).--- κακίαν, probably malice rather than wickedness. Peter is occupied with their mutual relations and considering what hinders brotherly love, not their vices, if any, as vice is commonly reckoned. So James associates the removal of κακία with courtesy ; and St. Paul says let all bitterness and anger and wrath and shouting and ill-speaking be removed from you with all malice (Eph. iv. 31; cf. Col. iii. 8). κ. is generally eagerness to hurt one’s neighbour (Suidas)—the feeling which prompts backbitings and may be subdivided into guile, hypocrisy, and envy.—86Xov, Guile was character- istic of Jacob, the eponymous hero of the Jews, but not part of the true Israelite
ἴδε ἀληθῶς Ἰσραηλίτης ἐν ᾧ δόλος οὐκ ἔστιν John i. 47). It was also rife among the Greeks (μεστοὺς . . . δόλον, Rom. i. 29) as the Western world has judged from experience (Greek and grec = cardsharper ; compare characters of Odysseus and Hermes). 8. is here con-
trasted with obedience to the truth (i. 22), Vii. 22, ili, 10.—tméxpiow is best ex- plained by the saying Isaiah prophesied about you hypocrites. This people honours me with their lips but their heart is far away from me (Mark vii. 6f. = Isa.
It stands for IN profane,
impure in Symmachus’ version of Ps. XXXV. 16: SO ὑποκριτὴῆς in LXX of Job (xxxiv. 30, xxxvi. 13), and Aquila (Prov. xi. Ο), etc. In 2 Macc. vi. 25, v is used of (unreal ?—not secret) apostasy perhaps in accordance with the earlier sense of
‘Fy, which only in post-Biblical Hebrew and Aramaic = hypocrisy. In His re- peated denunciations of the hypocrites Jesus repeated the Pharisees description of the Sadducees that live in hypocrisy with the saints (Ps. Sol. iv. 7). Polybius has v. in the classical sense of oratorical delivery, and once contrasted with the purpose of speakers (xxxv. 2, 13).— καταλαλιάς, detractiones (Vulgate), of external slanders in ii. 12, ili. 11. For internal calumnies, cf. Jas. iv. 11; 2 Cor. xii. 20 illustrates one special case, for φυσιώσεις καᾳταλαλιαὶ correspond to eis ὑπὲρ τοῦ ἑνὸς φυσιοῦσθε κατὰ τοῦ ἑτέρου of 1 Cor. iv. 6 (cf. i. 12).
Ver. 2. ws, inasmuch as you are new- born babes; cf. ἀναγεγεννημένοι (i. 23). The development of the metaphor rests upon the saying, unless ye be turned and become as the children (ὡς τὰ παιδία) ye shall not enter into the kingdom of heaven (Matt. xviii. 3).--βρέφη (only here in metaphorical sense) is substituted for παιδία (preserved by St. Paulin τ Cor. xiv. 20) as= babes at the breast. A παιδίον might have lost its traditional innocence but not a βρέφος (= either child unborn as Luke i. 41, or suckling in classical Greek). For the origin of the metaphor, which appears also in the saying of R. Jose, ‘‘the proselyte is a child just born,” compare Isa. xxviii. ο, Whom will he teach knowledge? ... Them that are weaned from the milk and drawn from the breasts, which the Tar- gum renders, To whom was the law given? . Was it not to the house of Israel whith is beloved beyond all peoples ? —td... γάλα. The quotation of ver. 3 suggests that the milk is Christ;