Ver. 24. τῷ δὲ δυναµένῳ Φφυλάξαι ἡμᾶς ἁπταίστους. Apparently a reminis-
24.
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κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους] ἐν ἀγαλλιάσει, 25. pdvw ?
lapwpous] αµεµπτους A.
cence * of Rom. xvi. 25 f., τῷ δὲδυνα- pév@ ὑμᾶς στηρίξαι .. . µόνῳ σοφῷ Θεῷ διὰ Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξαεὶς τοὺς αἰῶνας τῶν αἰώρον. Similarly the noble doxo- logy in Eph. iii. 20, commences τῷ δὲ Suvapévm. The reading ὑμᾶς is con- firmed by the evidence of $9 and B, which was unknown to Alford when he en- deavoured to defend the reading αὐτούς, found in KP and some inferior MSS.
ἅπταιστος. Occurs in 3 Macc. vi. 39, µεγαλοδόξως ἐπιφάνας τὸ ἔλεος αὐτοῦ ὁ τῶν ὅλων δυνάστης ἀπταίστους αὐτοὺς ἐρρύσατο: used here only in the N.T. The verb πταίω has the same figurative sense in James ii. το, iii. 2, εἴ τις ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνήρ, 2 Pet. i. 10, ταῦτα ποιοῦντες οὐ μὴ πταίσητέ ποτε.
στῆσαι κατενώπιον τῆς δόξης αὐτοῦ ἀμώμους ἐν ἀγαλλιάσει. Cf. Matt. xxv. 31-33, ὅταν δὲ ἔλθῃ ὁ vids τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ .. . στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, Acts vi. 6, οὓς ἔστησαν ἐνώπιον τῶν ἀποστόλων, Col. i. 22, παραστῆσαι ὑμᾶς ἁγίους καὶ ἀμώμους καὶ ἀνεγκλήτους κατενώπιον αὐτοῦ (which Lightfoot refers to present approbation rather than to the future judgment of God, comparing Rom. xiv. 22 yer σου. 1, 29,)2) COL π. τη, ἵν. ον. 12, xii. 19). In the present passage the addition of the words τῆς δόξης shows that the final judgment, the goal of φυλάξαι, is spoken of. Hort, in his interesting note on 1 Pet, i. 19, τιµίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, traces the way in which the words μῶμος “blame,” and ἅμωμος ‘‘ blameless,” come to be used (in ‘‘ the Apocrypha, the N.T., and other books which presuppose the LXX’’) in the entirely unclassical sense of ‘‘ blemish ”’ and “ unblemished ”’ cf. Eph. i. 4, v. 27, Heb. ix. 14. In 2 Pet. iii. 14, ἀμώμητος seems to be used in the same sense. The word κατεγώπιον is apparently con- fined to the Bible, where it occurs in Josh. i. 5, xxi. 42, Lev. iv. 17, Eph. i. 4, ἁμώμητος κατενώπιον αὐτοῦ ἐν ἀγάπῃ. κατένωπα is found in Hom. J]. xv. 320. For ἀγαλλίασις see Hort’s note on 1 Pet. i. 6, ἐν ᾧ ἀγαλλιᾶσθε, “in whom ye exult”’, The verb with its cognate sub- stantives ‘‘is unknown except in the
2 wovo] add. σοφῳ KLP +.
LXX and the N.T. and the literature derived from them, and in the Ν.Τ, it is confined to books much influenced by Ο.Τ. diction (Matt., Luke, Acts, 1 Pet., Jude, John, including Apoc.), being absent from the more Greek writers, St. Paul, and (except in quot.) Heb.... It apparently denotes a proud exulting joy, being probably connected closely with ἀγάλλομαι, properly ‘to be proud of,’ but often combined with ἥδομαι and such words.”
Ver. 25. µόνῳ Θεῷ σωτῆρι ἡμῶν. See above on ver. 4, τὸν µόνον δεσπότην. God is called σωτήρ in Isa. xlv 15, σὺ γὰρ εἶ Θεὸς ... 6 Θεὸς τοῦ Ισραηλ σωτήρ, ib. νετ. 21, Sir. li. 1, αἰνέσω σε Θεὸν τὸν σωτῆρά pov, Philo, Confiis. Ling. §20,i. p. 418 jin., τίς δ οὐκ ἂν +++ πρὸς τὸν µόνον σωτῆρα Θεὸν ἐκ- Βοήσῃ () -σαι); cf. Luke i. 47, ἠγαλλία- σεν τὸ πνεῦμά µου ἐπὶ τῷ Θεῷ τῷ σωτῆρί μου, elsewhere in N.T. only in Tit. i. 3, ll. 10, iii, 4, ὅτε ἡ χρηστότης ... ἐπεφάνη τοῦ σωτῆρος ἡμῶν Θεοῦ... κατὰ τὸ αὐτοῦ ἔλεος ἔσωσεν ἡμᾶς διὰ πνεύματος ἁγίου οὗ ἐξέχεεν ἐφ ἡμᾶς πλουσίως διὰ “1. Χ. τοῦ σωτῆρος ἡμῶν, 1 Tim. i. 1, Παῦλος ἀπόστολος Ἰ. Χ. kat’ ἐπιταγὴν Θεοῦ σωτῆρος ἡμῶγκαὶ Χ. Ἰ. ib. ii. 3, iv. το. The later writers of the N.T. seem to have felt it needful to insist upon the unity of God, and the saving will of the Father, in opposition to antinomian attacks on the Law.