These remarks apply also Nestle, Textual Criticism of N.T. p. 324).
καθὼς Kal... ἐδήλωσέν por. There seems no reason to doubt the reference here to John xxi. 18, 19, as Spitta and others have done (see Introduction, pp. 96 f.).
νο 15. σπουδάσω. The form is used by Polybius and later writers for the classical σπουδάσοµαι. ἑκάστοτε goes with ἔχειν = “on each occasion when you have need”. The word is found apparently in the same sense in P. Gen. 315/. (ii, Α.Ρ.), ἑκάστοτέ σοι κατ ἐπιδημίαν παρενοχλῶν (‘‘ causing you annoyance on each occasion when you are at home’’). τὴν τούτων μνήμην ποιεῖσθαι. What is the reference in rovtwv? It must have the same refer- ence as in verse 12, viz. to the practice of the Christian graces, and the larger reference must be to some systematic body of instruction. This might easily take the form of reminiscences of the example of Jesus Himself, and the allu- sion may be to the Petrine reminiscences contained in the Gospel of St. Mark (cf. μετὰ δὲ τὴν τούτων (Peter and Paul) ἔξοδον Mapxos τὰ ὑπὸ Πέτρου κηρυσ- σόµενα ἐγγράφως ἡμῖν παραδέδωκεν Iren. iii. 1. 1.).. “Ἠε has already referred to Christ (v. 3), as having called them ἰδίᾳ δόξῃ καὶ aperq’”’ ; surely nothing could be more appropriate, more helpful to a godly life, than that Peter should leave behind the picture of this δόξα καὶ ἀρετή drawn from his own recollection. And the following words, οὐ yap σεσοφισµένος κ.τ.λ. (ν. 16) seem to imply a statement of facts ” (Mayor, cxliii., where see whole discussion against Zahn. Introd. II. pp. 199 ff.). ἔξοδον. Thesame word is used in Luke ix. 31 of the death of Christ. It seems to include the thought of subse- quent glory (cf. Exposttor, vi. ii. pp.
73 f. Smith, Days of His Flesh, pp. 274 f.) The meaning “death” is found in B.G.U. 1684. (ii-iii, A.D.). ém-
γνοῦσα τὴν (το)ῦ Εὐδαίμονος ἔξοδον. τὴν τούτων µνήµην ποιεῖσθαι: “ reler
τὴν ἐμὴν ἔξοδον τὴν τούτων μνήμην ποιεῖσθαι.