aI—17.
Ky δὲ τὸν Χν ] ἁγιάσα
A , A ~ πρὸς ἀπολογίαν παντὶ τῷ ἐν ὑμῖν ἐλ πίδος * συνείδησιν ἔχοντες αισχυ ἀναστροφήν *
θῶσιν ot ἐπηρεάζον κρεῖττον γὰρ ἆγαθο
τε ἐν ταῖς καρδίαις 6 αἰτοῦντι ὑμᾶς λογο ἀλλὰ μετὰ πρα
> οκ ὦ > 9 ἀγαθήν ' ἵνα ἐν ᾧ τες ὑμῶν τὴν ἀγαθὴ
67
μῶν ἔτοιμοι del 15 περὶ τῆς ύτητος καὶ φόβου
λαλεῖσθε” κατ-
~ ον
κατα ἐν Χῶ ποιοῦντας εἰ θέλοι
17
1 Three secondary uncials read θεόν (ON) for Χριστόν (Χύ).
“For ἐν ᾧ καταλαλεῖσθε Codex Sinaiticus with other authorities reads ἐν ᾧ καταλαλῶσιν ὑμῶν ὡς κακοποιῶν---απ assimilation of the text to ii. 12.
corresponding ‘to the saying, Fear not them that kill the body; but fear rather him that can destroy both soul and body (Matt. x. 28 parallels Luke xii. 4 f. where the description of God is modified), The sense of the original, fear not what they (the people) fear; Fehovah of Hosts Him shall ye count holy and let Him be the object of your fear, has been in part abandoned. For it is simpler to take the fear as referring to the evil with which their enemies try to terrify them, than to supply the idea that their enemies employ the means by which they themselves would be intimidated. Compare iii. 6.— τὸν χριστόν, gloss on κύριον = Je- hovah; cf.ii.3.—@€v ταῖς καρδίαις sc. mere profession. Peter is probably thinking of the prescribed prayer, Hal- lowed be thy name, elsewhere in N.T. it belongs to God to sanctify Christ and men.—€rotpout ἀεὶ πρὸς ἆπο- λογίαν, ready for reply. The con- trast between the inward hope (parallels sanctification of Christ in the heart) and the spoken defence of it is not insisted upon ; the second δέ is not to be accepted. The use of the noun in place of verb is characteristic of St. Peter. The play upon ἀπολογίαν back-word and λόγον cannot be reproduced. Properly speech tn de- fence, & is used metaphorically (NB παντί) here as by St. Paul in r Cor. ix. 3, 7 ἐμὴ ἀπολογία τοῖς ἐμὲ ἀνακρίνουσιν ; where also, though another technical word is introduced, no reference is in- tended to formal proceedings in a court of law. St. Peter is thinking of the promise which he himself once forfeited for un- worthy fear, I will give you mouth and wisdom, (Luke xxi. 14f., xii. II, uses ἀπολογεῖσθαι; Matt. x. 19, Aadetv).— παντὶ όγον, to every one (for dative cf. 1 Cor. ix. 3) that asketh of you anaccount. The phrase (compare Demos- thenes Against Onetor, p. 868, ἐνεκάλουν καὶ λόγον ἀπήῄτουν) recalls the Parable of the Steward of Unrighteousness, of
whom his lord demanded an account (Luke xvi. τ ff.), as also the metaphor of iv. 10, ὡς καλοὶ οἰκονόμοι.-)-ὺμμετὰ πραὔτητος καὶ φόβου, with meck- ness (cf. ver. 4) and fear of God (Isa. l.c. has the same play on the senses of fear). --συνείδησιν ἔχοντες ἀγαθήν, intermediate step between διὰ σ. θεοῦ and the quasi-personification of σ. a. in νετ. 21; so St. Paul says οὐδὲν γὰρ ἐμαυτῷ σύνοιδα (1 Cor. iv. 4) but goes on beyond the contrast between self-judg- ment and that of other men to God’s judgment. Ver. 17 supplies the explana- tion Πετε.-- ἵνα... ἀναστροφήν, generalisation of Peter’s personal experi- ence at Pentecost, when the Jews first scoffed and then were pierced to the heart (Acts ii. 13, 37). Misrepresentation is apparently the extent of their present suffering (17) and this they are encour- aged to hope may be stopped. The heathen will somehow be put to shame even if they are not converted (ii. 12).--- ἐν ᾧ, in the matter in respect of which ; see ii. 12.- ἐπηρεάζοντες, occurs in Luke vi. 28, προσεύχεσθε περὶ τῶν ἐπηρεαζόντων ὑμᾶς, and therefore consti- tutes another hint of contact between St. Luke and Peter (cf. χάρις, ii. 19). Aris- totle defines ἐπηρεασμός as “ hindrance to the wishes of another not for the sake of gaining anything oneself but in order to baulk the other”—the spirit of the dog inthe manger. Ordinarily the verb means to libel, cf. λαλῆσαι δόλον (10).— ὑμῶν . . . ἀναστροφήν, your (possessive genitive precedes noun in Hellenistic Greek) good-in-Christ beha- viour : ἕν Χριστῷ (iv. 14, 16) is practically equivalent to Christian, cf. if any is in Christ a new creature.