6 avr. which corresponding to the (pre- existent) type (cf. Heb. ix. 24 the earthly temple is ἀντίτυπα τῶν ἀληθινῶν). The following definition by exclusion con- trasts Christian baptism with Jewish and pagan lustrationsand also with the Deluge which was a removal of sin-fouled flesh from the sinners of old (iv. 6) ; the former affected the flesh and not the conscience (Heb. ix. 13 f.), the latter removed the flesh but not the spiritual defilement pro- ceeding from past sin. σαρκός and συνει- δήσεως stand before their belongings for emphasis and not merely in accordance with prevalent custom. For ἀπόθεσις ῥύπου compare Isa. iv. 4 (sequel of the description of the daughters of Zion which is used above iii. 3), fehovah shall wash away their filth (τὸν ῥύπον: LXX chival- rously prefixes of the sons and). éme- ρώτημα is explained by Oecumenius as meaning earnest, pledge as in Byzantine Greek law. Its use for the questions put to the candidate in the baptismal service (dost thou renounce . ..?) is probably due to St. Peter here. In ordinary Greek (Herodotus and Thucydides) it = question (ἐπ. having no force, as if implying a second additional question arising out of the first). Here the noun corresponds to the verb as used in Isa. Ixv. 1, quoted by St. Paul in Rom. x. 20, ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσι = (1) a seeking, quest after God or (2) request addressed to God Sd eee by ets; cf. the formula ἔντευξις εἰς τὸ βασίλεως ὄνομα, a petition addressed to the king’s majesty). In the latter case Peter will still be thinking as above and below of the disobedient spirits who presented a petition (ἐρώτη- σις) to God inspired by an evil con- science (see Enoch summarised above). At any rate σνυνειδ. is probably subjective or possessive rather than objective geni- tive. The believer who comes to bap- tism has believed in Christ and repented of his past sins, renoxnces them and the
7ο
22 µα els OF Bi ἀναστάσε
θεὶς εἰς
IV. τσιῶν καὶ δυνάµε > x ” ε ,
ad τὴν ἔννοιαν ὁπλίσα
2 ἁμαρτίαις 4
θελήματι OF τὸν ἐπί
3 ἀρκετὸς