σβυτέροις ' πάντες δὲ βώσασθε 2 ὅτι OF Se δίδωσιν χάριν’ ταπει
δα
τος τοῦ ἀρχιποίμενος κομιεῖσθε 4
Φανον ΄ ὁμοίως νεώ τεροι 5 ἀλλήλοις τὴν τάπει Ρρηφάνοις ἀντι-
νώθητε 6
1 Codex Vaticanus is alone in omitting verse 3, μηδ ὡς κατακυριεύοντες τῶν κλήρων ἀλλὰ τύποι γινόµενοι τοῦ ποιµνίον. 2 For the unfamiliar ἐγκομβώσασθε two cursives read ἐγκολπίσασθε, whence
insinuate of the Vulgate.
your care as Israel fell to that of Jehovah (Deut. ix. 29, οὗτοι λαός σου καὶ κλῆρός gov). The meaning is determined by the corresponding τοῦ ποιμνίου and sup- ported by the use of προσεκληρώθησαν were made an additional portion in Acts xvii. 4. So itis said of God’s servant that He κληρονομήσει πολλούς (Isa. liii. 12). The Vulgate has dominantes in cleris, and Oecumenius following the usage of his time explains the phrase likewise as equivalent to τὸ ἱερὸν σύστημα, {.έ., the inferior οἰετργ.- τύποι γεινόμµ- ενουι, 1.6., aS servants according to Mark το ο τ (HESS. σα πα αν. το.
Ver. 4. Φανερωθέντος τοῦ ἀρχιποίμενος, at the manifestation of the chief Shepherd, i.e., Christ. apxt- ποίµην is the equivalent of 6 ποίµην 6 péyas of Heb. xiii. 20, being formed on the
analogy of ἀρχιερεύς = bey om 5 ) else it occurs only as Symmachus’ render- ing of "12 (LXX, νωκηδ) in 2 Kings ili. 4 and in a papyrus. Cf. appeal to Jehovah, 6 ποιµαίνων τὸν lopand... ἐμφάνηθι of Ps. Ἰχχχ. 1.—rév... otédavov = the crown of life which He promised (Jas. i. 12). The metaphor is probably derived from the wreath of fading flowers presented to the victor in the games (cf. Gpapdvrivov) ; but it may also be due to the conception of the future age as a banquet, at which the guests were crowned with garlands (Sap. ii, 8, στεψώµεθα ῥόδων κάλυξιν πρὶν 7 µαρανθῆναι). See on i. 4.
Ver. 5. νεώτεροι, the younger members of each Church were perhaps more or less formally banded together on the model of the σύνοδοι τῶν νέων, which are mentioned in inscriptions as existing distinct from the Ephebi in Greek cities, especially in Asia Minor (Ziebarth Die Griechische Vereine, 111-115). Compare the modern Guilds and Associations of Young Men. In 1 Tim. iv. 1, these matural divisions of elders and youngers
are also recognised._mwavres δὲ... Elders must serve ; youngers sub- mit. May all be lowly-minded towards one another—there is no need to add detailed commands. —éyxopBpadaa- σθε is explained by Oecumenius as ἐνειλήσασθε περιβάλεσθε (wrap your- selves in, put round you), so the com- mand corresponds to ἐνδύσασθε . . . ταπεινοφροσύνην of Col. 11.12. But the choice of this unique word must have some justification in associations which can only be reconstructed by conjecture. The lexicographers (Hesychius, Sindas, etc.) give κόμβος κόσυµβος and ἐγκόμ- βωμα as synonyms. Pollux explains ἐγκομβ. as the apron worn by slaves to protect their tunic; so Longus, Pasto- valia, ii. 35 Εν in “casting his apron, naked he started to run like a fawn”. Photius (Epistle 156) takes George Metro- politan of Nicomedia to task for his sug- gestion that it was a barbarous word: “You ought to have remembered Epi- charmus and Apollodorus the former uses it frequently and the latter in the ‘ Runaway’ (a comedy) says τὴν ἐπωμίαν πτύξασα διπλῆν ἄνωθεν ἄνεκομ- βωσάμην.” But the LXX of Isa. iii. 18 has τοὺς κοσύµβους = front-bands and Symmachus τὰ ἐγκομβώματα in ver. 20 for bands or sashes. Peter is therefore probably indebted again to this passage and says gird yourselves with the humility which is the proper ornament of women. If the word be taken in this sense a reference to John xiii. 4 ff., Taking a napkin He girded Himself, may be reason- ably assumed. —@e€65...xaptv= Prov. iii. 34, LXX (θεός being put for κύριος, which to a Christian reader meant Christ) ; the Hebrew text gives scoffers he scoffs at but to the humble he shows favour. The same quotation 1s em- ployed in similar context by St. James (iv. 6); the devil (see below) is the typical scoffer.