νεν. καταστροφῇ is dative of instrument, ‘*condemned them by overthrow”’. Gen. xix. 24, 25 seems to imply some further destruction after the fire. Perhaps an earthquake is meant, a common accom- panying phenomenon of volcanic dis- turbance. ὑπόδειγμα . + τεθεικώς, “constituting them an example to un- godly persons of things in store fot them.” With µελλ. cf. Heb. xi. 20, Col. ii. I7. τεφρώσας = “cover up with ashes ”’ (not ‘‘ reduce to ashes ”’”) —found in a description of the eruption of Vesu- vius. (Dio. Cass. ἱχνί. p. 1094).
Ver. 7. καταπονούµενον, the word applied to the condition of the slave whom Moses delivered, Acts vii. 24. It implies outward discomfort. ἀθέσμων. Cf. iii. 17,
136
k Infinit. with οἶδα
8. βλέμματι γὰρ καὶ ἀκοή δίκαιος ] ἐνκατοικῶν ἐν αὐτοῖς ἡμέραν ἐξ
1 Τα. iii. ἡμέρας ψυχὴν δικαίαν ἀνόμοις ἔργοις ἐβασάνιζεν,---Ο. οἶδεν Κύριος
5, Jas. iv.
17,Matt. εὐσεβεῖς ἐκ πειρασμοῦ "ῥύεσθαι, ἀδίκους δὲ cis ἡμέραν κρίσεως
Vii. 11,
Phil. iv. κολαζοµένους τηρεῖν, 10. μάλιστα δὲ τοὺς ὀπίσω σαρκὸς ἐν ἐπιθυμίᾳ
12, 1
1 ~ ‘ A Thess. iv, μιασμοῦ πορευοµένους καὶ κυριότητος καταφρονοῦντας. τολμηταὶ
4, Classi- cal. I Luke iv. 22, Col. i. 13, Rom. i. 26.
1ο δικαιος SACKLP, syrr., Treg., Ti.; om. ο B, vulg., WH.
“a stronger word than ἄνομος, because θεσμός is used especially of a divine or- dinance, a fundamental law ” (Mayor).
Ver. 8. βλέμματι γὰρ καὶ ἀκοῃ. Two interpretations are possible (1) Instru- mental dative after ἐβασάνιζεν. ‘He vexed his righteous soul by what he saw and heard.”” The objections are (a) the long interval that separates βλ. κ.τ.λ. from ἐβασάνιζεν, (b) that βλέμμα is never elsewhere used of the thing seen, but is used of sight from the subjective, emo- tional, and volitional point of view. Hence (2), reading δίκαιος without the article, and taking βλ. κ.τ.λ. with that word, we may translate with the Vulgate “a:pectu et auditu justus’”. His in- stincts of eye and ear were nobler than those of the society around him. ἡμέραν ἐξ ἡμέρας. “ Day in, day out.” Cf. hpepa καθ ἡμέραν in Ps. Ixviii. το. ἐβασάνιζεν. It is somewhat peculiar that the active should be used. ‘“ He vexed, distressed his righteous οι... May it not be that in the use of the active a certain sense of personal culpability is implied? Lot was conscious that the situation was ulti- mately due to his own selfish choice (cf. von Soden).
Ver. 9. οἶδεν Κύριος, κ.τ.λ. Apo- dosis to protasis begun in ver. 4. πειρασμοῦ. See Mayor’s note on Jas. i. 2. The idea here is primarily of those surroundings that try a man’s fidelity and integrity, and not of the inward inducement to sin, arising irom the de- sires. Both Noah and Lot were in the midst of mockers and unbelievers. This πειρασμός is the atmosphere in which faith is brought to full development. It was a condition even cf the life of Jesus. ὑμεῖς δὲ ἐστε of διαµεμενηκότες pet ἐμοῦ ἐν τοῖς πειρασμοῖς µου (Luke xxii. 28). It is the word used by St. Luke of the Temptation (Luke iv. 13). On the one hand, πειρασμός is not to be lightly sought (Luke xi. 4), or entered into care- lessly (Mark xiv. 38); the situation of πειρασμός may itself be the result of sin (t Tim. vi. 9). On the other hand, it is
a joyous opportunity for the development of spiritual and moral strength (Jas, i. 2, 12). πειρασμός becomes sin only when it ceases to be in opposition to the will. The word is peculiar to the N.T. ἀδίκους δὲ εἰς ἡμέραν κρίσεως κολα- ἵομένους τηρεῖν: "(ο keep the unrigh- teous under punishment until the day of judgment’’. The reference may be the same as in I Pet. ili. 19, τοῖς ἐν φυλακῇ πνεύμασιν, if we interpret “spirits in prison ’’ as meaning those who had dis- obeyed the preaching of Noah, and {ο: whom Christ preached. Cf. Book of Enoch, x. 4 f. ἡμέραν κρίσεως. This day is also the day of Parousia. The same expression is used in iii. 7. It is called ημέρα κυρίου (iii. 10); ἡ τοῦ θεοῦ ἡμέρα (ili. 12). Three great results are brought about on that day. (1) The ungodly will suffer ἀπώλεια (iii. 7; cf. ii. I, ΠΠ. 16). It is noteworthy that the ultimate fate of the fallen angels is not described except as κρίσις (ii. 4). (2) Dissolution of the material universe by fire (iii. 11, iii. 7, lii. 12, iii. το). (3) The righteous are promised ‘new heavens and anewearth’’. In this new universe, or environment, righteousness has its home (iii. 13). The difficult passage (i. το), about the day-star, has reference to this ἡμέρα κυρίου, when the great Day shall dawn, and the sign of it shall cheer the hearts of the faithful, and the lamp of prophecy will be no longer needed. Ver. 10a. µάλιστα δὲ τοὺς ὀπίσω σαρκὸς . . . πορευοµένους, ‘especially thosewho follow the flesh as their ]εαάετ”.. Cf. Matt. iv. 19,1 Tim. v.15. In Isa. Ixv. 2 we have πορευοµένοις . . . ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. The writer now passes from the sin of Sodom to the sin of the Libertines. ἐπιθυμίᾳ μιασμοῦ. ἐπιθυμίᾳ is used of strong desire generally ; “ lust”’ in its older meaning. £.g. Luke xxii. 15. μιασμοῦ is a qualitative genitive, as in li. I. αἱρέσεις ἀπωλείας: “a polluting desire’’. κυριότητος καταφρονοῦῖντας. kup. Cannot be taken in a purely abstract sense, ‘‘despising authority”. κνριότης: