κραταιὰν χεῖρα τοῦ OG ριµναν ὑμῶν ἐπιρεί 2 See μα με αὐτῷ µέλει περὶ ὑμῶ διάβολος ὡς λέων ὦ ἀντιστῆτε στερεοὶ
ὁ δὲ O§ πάσης
ἵνα ὑμᾶς Spoon ἐν 9 3 ο... ψαντες em αὐτὸν , , eens ν / νήψατε γρηγορήσα τε ὁ ἀντι-
ρυόµενος περιπατεῖ τῇ πίστει εἰδότες τὰ
ἀδελφότητι
~ 3 ~ / ε a” τῇ ἐν TO κόσµω ὑμῶ
, e / c ~ xapitos 6 καλέσας ὁ pas
obvious but is perhaps due to the tradi- tional exposition of = ὑπερηφάνοις as referring to the Devil and his children. As God ranges Himself against scoffers, so must Christians resist the Devil who is working with their slanderous tempers. Oecumenius and Cramer’s Catena both appeal to an extract from Justin’s book against Marcion (?) which is preserved in Irenzus and quoted by Eusebius. The main point of the passage is that before Christ came the devil did not dare to blaspheme against God, for the pro- phecies of his punishment were enig- matic; but Christ proclaimed it plainly and so he lost all hope and goes about eager to drag down all to his own des- truction.—_oTrepeot τῇ πίστει, rock like in your faith, abbreviation of ἐπι- µένετε τῇ πίστει τεθεμελιωμένοι καὶ ἑδραῖοι, Col. i. 23; cf. τὸ στερέωµα τῆς εἰς Χριστὸν πίστεως, Col. ii. 5 and Acts XVi. 5, QL. . . ἐκκλησίαι ἐστερεοῦντο τῇ moret. The metaphorical use of στ. in a good sense is not common. Peter perhaps thinks of the στερεὰ πέτρα (4%) of Isa. li. 1 and warns them against his own {[α]ησ.--εἰδότες .. . ἐπι- τελεῖσθαι. The rendering (first sug- gested by Hoffmann) knowing how to pay (that you are paying) the same tax of sufferings as the brotherhood in the world is paying seems preferable to the com- mon knowing that the same kinds of sufferings ave being accomplished for (by) . it assumes the proper idiomatic force of ἐπιτελεῖσθαι and accounts for τὰ αὐτά (sc. τέλη) followed by the genitive. Xenophon who is a good authority for Common Greek uses é thus twice:— Mem. iv. 8. 8, “ but if I shall live longer perhaps it will be necessary to pay the penalties of old age (τὰ τοῦ γήρως ἐπι- τελεῖσθαι) and to see and hear worse . . «” Afol, 33 nor did he turn effeminate at death but cheerfully welcomed it and paid the penalty (ἐπετελέσατο). For the dative with τὰ αὐτά same as, cf. 1 Cor. xi.
5, ἓν καὶ τὸ αὐτὸ τῇ ἐξυρημένῃ. Ver. 1ο. Your adversary assails you,
7---τ2.
€is τὴν αἰώνιον τὸς καταρτίσει στηρί
τοὺς ai ὤνας ἁμήν. διὰ Cr ἀδελφοῦ ὡς λογίζο ἐπι μαρτυρῶν ταύτην
but God has called you to His eternal giory; first for a little you must suffer, His grace will supply all your needs. Ver. g is practically a parenthesis; 6 θεός stands over against 6 ἀντίδικος (ver. 8) as δέ shows.—6 καλέσας, for the promise of sustenance implied in the call- ing; cf. i Thess. v. 23 f.; 1 Cor. i. 8 f.— ἐν Χριστῷ goes with 6... δόξαν; God called them in Christ and only as they are in Christ can they enter the glory; cf. 2 Cor. v. 17-19, et τις ἐν Χριστῷ καινὴ κτίσις . . . θεὸς ἦν ἐν Χριστῷ κόσμον καταλλάσσων ἑαντῷ.--- τον παθόντας, after you have suffered for a little while. The same contrast between temporary affliction and the eternal glory is drawn by St. Paul in 2 Cor. iv. 17, τὸ παραυτίκα ἐλαφρὸν τῆς θλίψεως .. . αἰώνιον βάρος δόξης κατερ- γάζεται, where in addition to the anti- thesis between eternal glory and tempor- ary suffering the weight of glory (play on
meanings of root 355) is opposed to
the lightness of tribulation.—atrés has the force of πιστὸς 6 καλῶν (1 Thess. ν. 24)-- καταρτίσει, shall perfect. When Simon and Andrew were called to leave their fishing and become fishers of men James and John were themselves also in a boat mending—xataprtifovras— their nets (Mark i. 16-19). The process was equally necessary in their new fish- ing and the word was naturally applied to the mending of the Churches or indi- vidual Christians who by their good be- haviour must catch men (see ¢.g., 1 Cor. i. 10), Only God can fully achieve this mending of all shortcomings; cf. Heb. xiii. 21.—otyn ple, shall confirm; cf. 2 Thess. ii. 17, etc.; when the Kingdom of Heaven was stormed the stormers needed confirmation (Acts xviii. 23). This was the peculiar work assigned to St. Peter—thou having converted con- jirm—orypicov—the brethren (Luke xxii. 32).--σθενώσει is only apparently unique, being equivalent to ἐνισχύσει ος δυναµώσει (Hesychius) cf. Col. i. 11, ἐν macy δυνάµει δυναμώμενοι κατὰ τὸ κρά- τος τῆς δόξης αὐτοῦ and Heb. xi. 34, ἐδυναμώθησαν ἀπὸ ἀσθενείας (parallel to ὀλίγον παθ. above).