Ver. 25 = Isa. lili. 6, πάντες ws πρό- Bata ἐπλανήθημεν combined with Ez. xxxiv. 6, where this conception of the people and their teachers (the shepherds of Israel) is elaborated and the latter de- nounced because τὸ πλανώμενον οὐκ ἐπεστρέψατε. Further the use of this metaphor in the context presupposes the saying I am the good shepherd. . . . I lay down my life for the sheep (John xii. a --ἐπίσκοπον, cf. Ez. xxxiv. 11, ἰδοὺ' ἐγὼ ἐκζητήσω τὰ πρόβατά pov καὶ ἐπισκέψομαι αὐτά. It is to be noted that the command which Jesus laid on Peter, feeding sheep, comes from Ez. l.c.
CuapTer III.— Vv. 1-6. Duty of wives (Eph. v. 21-24; Col. iii. 18; Tit. ii. 4)—Submissiveness and true adorn-
4 .
ἀνδράσιν : ἵνα et τινες } ἀναστροφῆς ἄνευ λό
τὴ ἐν φόβω ἁγνὴν ava
ἔξωθεν ἐμπλοκῆς τριχῶν k,
ς Φ- / > 2 ες by ἱματίω κόσμος; GAN’ ὁ κρυπτὸς
γου κερδηθήσονται στροφὴν ὑμῶν. περιθέσεως χρυσίω.
ἀπειθοῦσιν TO λόγω διὰ τῆς τῶν γυναικῶ
ἐποπτεύσαντες 2 ὧν ἔστω οὐχ ὁ 3 ἢ ἐνδύσεως
τῆς καρδίας ἄνθρωπος 4
1 The variant οἵτινες for et τινες serves as a reminder that in uncial manuscripts € is apt to be confused with O and that words were not written separately from one
another.
ment.—tots ἰδίοις ἀνδράσιν, your own husbands, the motive for submissive- ness, Eph. v. 22; Tit. ii. 4. St. Peter assumes knowledge of the reason alleged by St. Paul (Eph. l.c.; 1 Cor. xi. 3) after Gen. iii. 16, αὐτός σου κυριεύσει.- καὶ et... λόγῳ, even if in some cases your husbands are disobedient to the word (ii. 8), i.e., remain heathens in spite of the preaching of the Gospel. St. Paul found it necessary to impress upon the Corin- thian Church that this incompatibility of religion did not justify dissolution of mar- riage (1 Cor. xii. 1ο ff.).—aveuv λόγον, without word from their wives. Peter deliberately introduces X. in its ordinary sense immediately after the technical τῷ \.—an example of what the grammarians call antanaclasis and mena pun. In his provision for the present and future wel- fare of the heathen husbands whose wives come under his jurisdiction he echoes the natural aspiration of Jews and Greeks; so Ben Sira said, a silent woman isa gift of the Lord ...a loud crying woman and a scold shall be sought out to drive away enemies (Sir. xxvi. 14, 27) and Sophocles, Silence is the proper orna- ment (κόσμος) for women (Ajax 293). St. Paul forbids women to preach or even ask questions at church meeting (1 Cor. xiv. 34: at Corinth they had been used to prophesy and pray)._tva... κερδη- θήσονται, be won, cf. ἵνα κερδήσω in 1 Cor. ix. 20 ff. =tva . . . σώσω, 1b. 22, (cf.vii. 16.).
Ver. 2. ἐποπτεύσαντες, having contemplated; see on ii. 12. τὴν... ὑμῶν. ἐν φόβῳ, cf. i. 17 and Eph. v.21. ὑποτασσόμενοι ἀλλήλοις ἐν φόβῳ Χριστοῦ: αἱ γυναῖκες: as no object is expressed, τοῦ θεοῦ must be supplied.— ἆ γνήν, not merely chaste but pure, cf. 1. 22 and iii. 4.
Ver. 3. The description of the external ornaments proper to heathen society seems to be based on Isa. iii. 17-23, where the destruction of the hair, jewels and raiment of the daughters of Zion is fore- το]ᾱ.- ἐμπλοκῆς τριχῶν, braiding
of hair. 1 Tim. ii. 19, πλέγμασιν καὶ χρυσίῳ refers to the golden combs and nets used for the purpose; cf. ἐμπλόκια, Isa. 11. 18, for DIO WY Juvenal de- scribes the elaborate coiffures which Ro- man fashion prescribed for the Park and attendance at the Mysteries of Adonis: tot premit ordinibus tot adhuc compagibus altum aedificat caput (Sat. vi. 492-504). Clement of Alexandria quotes 1 Peter iii. 1-4, in his discussion of the whole subject (Paed., III. xi.); and in regard to this particular point says ἀπόχρη µαλάσσειν τὰς τρίχας καὶ ἀναδεῖσθαι τὴν κόµην ἐντελῶς περόνῃ τινι Ait] παρὰ τὸν αὐχένα ... καὶ γὰρ ai περιπλοκαὶ τῶν τριχῶν αἱ ἑταιρικαὶ καὶ ai τῶν σειρῶν ἀναδέσεις . . . κόπτουσι τὰς τρίχας ἀποτίλλουσαι ταῖς πανούργοις ἐμπλο- Kats, because of which they do not even touch their own head for fear of disturb- ing their hair—nay more sleep comes to them with terror lest they should un- awares spoil τὸ σχῆμα τῆς ἐμπλοκῆς (p. 290 Ἑ).- περιθέσεως χρυσίων, 1.6. tings bracelets, etc., enumerated in Isa. ].ε.--ἐνδύσεως ἵματίων. Stress might be laid on κόσμος, or the crowning prohibition regarded as an exaggeration intended to counteract an ingrained bias. In either case the expression points to a remarkable precedent for this teaching in Plato’s Republic IV., iii. ff. ‘‘ Plato’s as- signment of common duties and common training to the two sexes is part of a well-reasoned and deliberate attempt by the Socratic school to improve the posi- tion of women in Greece. . . . Socrates’ teaching inaugurated an era of protest against the old Hellenic view of things. . . - In later times the Stoics constituted themselves champions of similar views” (Adam, ad loc.). Accordingly gymnastics must be practised by women as by men: ἀποδυτέον δὴ ταῖς τῶν φυλάκων γυναιξὶν ἐπείπερ ἀρετὴν ἀντὶ ἵματίων ἀμφιέ- σουνται.