βαίνοντος ' ἀλλὰ καθὸ o Noes | a
τε ἵνα καὶ ἐν TH ἄποκα
χαρῆτε ἀγαλλιώμενοι *
τὸ τῆς δόξης 1 καὶ τὸ τοῦ
τις ὑμῶν πασχέτω
κοινωνεῖτε τοῖς TOU Χῦ λύψει τῆς δόξης εἰ ὀνειδίζεσθε ἐν ὀνό ματι Θῦ πνεῦμα ἐφ᾽ ὑμᾶς ὡς φονεὺς ἢ κλέπτης
1 After δόξης the first hand of Codex Sinaiticus with the consent of many manu-
scripts adds καὶ τῆς δυνάµεως αὐτοῦ.
* At the end of the verse the secondary uncials add κατὰ μὲν αὐτοὺς βλασφημεῖ-
ται κατὰ δὲ ὑμᾶς δοξάζεται.
Ver. 11. καθ ό, so far as, i.e., so far as your suffering is undeserved and for Christ’s name.—kotvwvette.. «. παθήµασιν, ye share the sufferings of the Messiah. The dative after x. usually denotes the partner; here the thing shared as in Rom. xv. 27; 1 Tim. v. 22; 2 John 11; and in LXX; Sap. vi. 23; 3 Macc. iv. 11. This idea is ex- pressed even more strongly by St. Paul ἀνταναπληρῶ τὰ ὑστερήματα τῶν θλί- Ψεων τοῦ Χριστοῦ (Col. i. 24). It is derived from such sayings as the disciple is as his Master (Matt. x. 24 f.)—the sons of Zebedee must drink his cup, be bap- tised with his baptism (Mark x. 38 f.). To suffer in Christ’s name is to suffer as representing Christ and so to share His sufferings.—t va «. 7. A., from Matt. v. 12, χαίρετε kal ἀγαλλιᾶσθε. But St. Peter postpones the exultation. St. James (v. 1ο) follows Jesus in appealing to the pattern of the prophets. ἀποκαλύ- Wet, the final revelation represents an
original wordplay = on the quoted
ἀγαλλιώμενοι = 1].
Ver, 14. The Beautitude, μακάριοι .. . ὅταν ὀνειδίσωσιν ὑμᾶς ἕνεκεν ἐμοῦ is supported by prophecy which referred originally to the root of Jesse. Both are partially paraphrased for sake of clear- ness. For ἐν ὀνόματι; cf. Mark ix. 41, ἐν ὀνόματι ὅτι Χριστοῦ ἔστε. For the re- proach cf. Heb. xiii. 13, let us come out to him bearing His reproach, with Ps. Ixxxix., so remember Lord the reproaches (ὀνειδισμῶν LXX) of thy servants.—é 1 -+.G@vamaverat, quoted from a current Targum of Isa. xi. 1 f., a branch
(¥5 2 LXX, ἄνθος: Targ. Messiah) ae his roots shall grow aud there shall rest upon him the spirit of fehovah. An elaborate description of this sfirit fol- lows, which Peter summarises by τὸ τῆς δόξης. The Glory is a name of God in the Targums (so John xii. 41 = Isa. vi.
5; Onkelos has ‘SJ NAD" for 9) and
its use here is probably due to the juxta- position of Isa. xi. 10, his rest shall be glorious. It is not impossible that kat τοῦ θεοῦ is an insertion by first or later scribes for the benefit of Greek readers. Ver. 15. yap. I assume that you suffer in Christ’s name as representing Him and bearing only the reproach which attaches to it per se. The crimes of which slanderers had accused Christians are given in the order of probability and are selected as belonging to the pattern. Christ Himself was implicitly accused thereof by His persecutors and acquitted of each by independent witnesses, as the Gospels are at pains to show. He suf- fered the fate from which the murderer was preserved (Acts iii. 14) by the peti- tion of the Jews; shared it with thieves or brigands, being delivered up to the secular arm as a malefactor (John xviii. 30). Such slanders the Christian must rebut for the credit of his Lord; that he must not be guilty of such crimes goes without ςεαγίηρ.- ἀλλοτριεπίσκο- πος is distinguished from the preceding accusations by the insertion of ὡς ; it is also an addition to the pattern of Christ, unless stress be laid on the sneer, He saved others. The word was apparently coined to express the idea of the itinerant philosopher of whatever sect current among the unphilosophical. Epictetus defends the true Cynic against this very calumny; he is a messenger sent from Zeus to men to show them cone ne good and evil (Arrian, iii. 22, 23) . a spy of what is helpful and harmful to men ... he approaches all men, cares for αἲ (ib. Θα] πειαες meddler— Ὃ οσο τος busybody is such an one; for he is not busy about alien things— τὰ ἀλλότρια woAvTpaypovet—when he inspects the actions and relations of mankind—érav τὰ ἀνθρώπινα ἐπισκοπῇ (tb. 97). This zeal for the welfare of others was certainly the most obvious charge to bring against Christians, who indeed were not always content to