ως 10 X& Gs ἐστιν ἐν δε οὐρανὸν ὑποταγέν ων Xb οὖν παθόντος 2
εἰς τὸ µηκέτι ἀνθρώ λοιπον ἐν σαρκὶ βιῶ
γὰρ > ὁ παρεληλυθὼς
III. 2». Ἱν.
ξιᾷ ©0! πορευ- των αὐτῷ ἀγγέλων & ἐξου- σαρκὶ ὃ καὶ ὑμεῖς τὴν σθε' ὅτι ὁ παθὼν σαρκὶ πέπαυται πων ἐπιθυμίαις ἀλλὰ
σαι χρόνον "
χρόνος ὃ τὸ βούλημα TO
1 After θεοῦ the Vulgate adds deglutitens mortem ut vitae aeternae heredes efficia-
Mur.
2 The variant αποθανόντος for παθόντος is a simple case of erroneous transcrip-
tion which does not affect the sense. ὑπὲρ ἡμῶν.
Codex Alexandrinus adds the Christian gloss
3 To σαρκὶ two secondary uncials prefix the preposition ἐν. 4 For ἁμαρτίαις most manuscripts have ἁμαρτίας. 5 After yap the secondary uncials supply ἡμῖν, and the first hand of Codex Sinai-
ticus with many cursives ὑμῖν.
6 The secondary uncials add τοῦ βίου to χρόνος and substitute θέλημα for βούλ-
ημα.
spirits which prompted them and appeals to God for strength to carry out this re- nunciation in his daily life—6 0 ἀναστ. with σώζει: compare 1 Cor. xv. 13-17.
Ver. 22. Christ went into Heaven— and now is on God's right hand (Ps. cx. 1)—when angels and authorities and powers had subjected themselves to Him in accordance with prophecy (Ps. vili. 7 ; of. Heb. ii. 8; 1 Cor. xv. 24 ff.). For the orders of angels see also Rom. viii. 38; Eph. i. 21. Clearly they include the rebels of ver. 19 f. whom Jubilees calls the angels of the Lord (Jub. iv. 15) and Onkelos the sons of the mighty and their children (2) the giants.
CuHapreR 1V.—Ver. 1. Christ having died to flesh, arm yourselves with the same thought that (or because) he that died hath ceased to sins.—_waOédvrTos σαρκί. Peter goes back to the start- ing point of iii. 18 in order to emphasise the import of the first step taken by Christ and His followers, apart now from the consequences. The new life implies death to the old.—t jv αὐτὴν ἔννοιαν. ἐ. only occurs once elsewhere in N.T., Heb. iv. 12, τῶν ἐνθυμήσεων καὶ ἐννοιῶν καρδίας, but is common in LXX of Pro- verbs ; compare (e.g.) Prov. ii. 11, ἔγνοια bola (Των discernment) shall keep thee. Here it is the noun-equivalent of dpoveitre ὃ καὶ ἐν Χριστῷ (Phil. ii. 1). Christ’s thought (or purpose) which He had in dying is shared by the Christian : and it is defined by ὅτι, κ.τ.λ.--ὁπλί- σασθε, sc. for the fight with sin and
sinners whom you have deserted.—é7e + + + ἁμαρτίαις. This axiom is better taken as explaining the same thought than as motive for ὁπλ. St. Paul states it in other words, 6 γὰρ ἄπο- θανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας; compare the death-bed confession of the Jew, ''Ο may my death be an atonement for all the sins . . . of which I have been guilty against thee”. One dead—literally or spiritually—hath rest in respect of sins assumed or committed ; so Heb. ix. 28 insists that after His death Christ is χωρὶς ἁμαρτίας. πέπαυται echoes παυ- σάτω Οἱ iii. το. In the Greek Bible the perfect passive occurs only once (Exod. ix. 34) outside Isa. i.-xxxix., where it is
used three times to render (cf. σαββατισµός, Heb. iv. 9). ος Gp. is analogous to that following ζην ἀποθανεῖν (παθεῖν); the vl. ἁμαρτίας is due to the common construction of ταν.
Ver. 2. Christians who were baptised into Christ’s death and resurrection (Rom. vi. 2-11) are not taken out of the world at once (John xvii. 15); they have to live in the flesh but not to the flesh, because they have been born not of the will of the flesh nor of man but of God (John i. 13). Their duty is to their new Father.—eis 76... gives the result of ὅτι κ.τ.λ. which must be achieved by, and is there- fore also the object of, the required orna- ment.