07250
 \\Who was foreknown indeed\\ (\\proegn“smenou men\\). Perfect passive
 participle (in genitive singular agreeing with \\Christou\\) of
 \\progin“sk“\\, old verb, to know beforehand
 # Ro 8:29; 2Pe 3:17
 See \\progn“sin theou\\ in verse
 # 2
 \\Before the foundation of the world\\ (\\pro katabolˆs kosmou\\). This
 precise curious phrase occurs in
 # Joh 17:24
 in the Saviour's mouth of his preincarnate state with the Father
 as here and in
 # Eph 1:4
 We have \\apo katabolˆs kosmou\\ in
 # Mt 25:34
 (\\kosmou\\ omitted in
 # Mt 13:35
 # Lu 11:50; Heb 4:3; 9:26; Re 13:8; 17:8
 \\Katabolˆ\\ (from \\kataball“\\) was originally laying the foundation of
 a house
 # Heb 6:1
 The preincarnate Messiah appears in the counsels of God also in
 # 1Co 2:7; Col 1:26; Eph 1:9; 3:9-11; Ro 16:25; 1Ti 1:9
 \\But was manifested\\ (\\phaner“thentos de\\). First aorist (ingressive)
 passive participle of \\phanero“\\, referring to the Incarnation in
 contrast with the preexistence of Christ (cf.
 # Joh 1:31; 1Jo 3:5,8
 \\At the end of the times\\ (\\ep' eschatou t“n chron“n\\). Like \\ep'\\
 \\eschatou t“n hˆmer“n\\
 # Heb 1:2
 The plural \\chronoi\\, doubtless referring to successive periods in
 human history until the fullness of the time came
 # Ga 4:4
 \\For your sake\\ (\\di' humƒs\\). Proof of God's love, not of their
 desert or worth
 # Ac 17:30; Heb 11:39

07251
 \\Who through him are believers in God\\ (\\tous di' autou pistous eis\\
 \\theon\\). Accusative case in apposition with \\humƒs\\ (you), "the
 through him (that is Christ as in
 # 1:8; Ac 3:16
 believers (\\pistous\\ correct text of A B) in God." \\Which raised\\
 (\\ton egeiranta\\). Accusative singular articular (agreeing with
 \\theon\\) first aorist active participle of \\egeir“\\ (cf. \\di'\\
 \\anastase“s Iˆsou\\ in verse
 # 3
 \\Gave glory to him\\ (\\doxan aut“i donta\\). Second aorist active
 participle of \\did“mi\\ agreeing also with \\theon\\. See Peter's speech
 in
 # Ac 3:13
 about God glorifying (\\edoxasen\\) Jesus and also the same idea by
 Peter in
 # Ac 2:33-36; 5:31
 \\So that your faith and hope might be in God\\ (\\h“ste tˆn pistin\\
 \\hum“n kai elpida eis theon\\). \\H“ste\\ with the infinitive (\\einai\\)
 and the accusative of general reference (\\pistin kai elpida\\) is
 used in the N.T. as in the _Koin‚_ for either purpose
 # Mt 10:1
 or usually result
 # Mr 4:37
 Hence here result (so that is) is more probable than design.

07252
 \\Seeing ye have purified\\ (\\hˆgnikotes\\). Perfect active participle
 of \\hagniz“\\, old verb from \\hagnos\\ (pure), here with \\psuchas\\
 (souls), with \\kardias\\ (hearts) in
 # Jas 4:8
 as in
 # 1Jo 3:3
 of moral cleansing also. See the ceremonial sense of the word as
 in LXX in
 # Joh 11:55; Ac 21:24,26; 24:18
 \\In your obedience\\ (\\en tˆi hupakoˆi\\). With repetition of the idea
 in
 # 1:2,14
 (children of obedience). \\To the truth\\ (\\tˆs aletheias\\). Objective
 genitive with which compare
 # Joh 17:17,19
 about sanctification in the truth and
 # 2Th 2:12
 about believing the truth. There is cleansing power in the truth
 of God in Christ. \\Unfeigned\\ (\\anupokriton\\). Late and rare double
 compound, here alone in Peter, but see
 # Jas 3:17; 2Co 6:6
 etc. No other kind of \\philadelphia\\ (brotherly love) is worth
 having
 # 1Th 4:9; Heb 13:1; 2Pe 1:7
 \\From the heart fervently\\ (\\ek kardias ekten“s\\). Late adverb (in
 inscriptions, Polybius, LXX). The adjective \\ektenˆs\\ is more
 common
 # 1Pe 4:8

07253
 \\Having been begotten again\\ (\\anagegennˆmenoi\\). Perfect passive
 participle of \\anagenna“\\, which see in verse
 # 2
 \\Not of corruptible seed\\ (\\ouk ek sporƒs phthartˆs\\). Ablative with
 \\ek\\ as the source, for \\phthartos\\ see verse
 # 18
 and \\sporƒs\\ (from \\speir“\\ to sow), old word (sowing, seed) here
 only in N.T., though \\sporos\\ in
 # Mr 4:26
 etc. For "incorruptible" (\\aphthartou\\) see verse
 # 4; 3:4
 \\Through the word of God\\ (\\dia logou theou\\). See
 # Jas 1:18
 for "by the word of truth," verse
 # 25
 here, and Peter's use of \\logos\\ in
 # Ac 10:36
 It is the gospel message. \\Which liveth and abideth\\ (\\z“ntos kai\\
 \\menontos\\). These present active participles (from \\za“\\ and \\men“\\)
 can be taken with \\theou\\ (God) or with \\logou\\ (word). In verse
 # 25
 \\menei\\ is used with \\rˆma\\ (word). Still in
 # Da 6:26
 both \\men“n\\ and \\z“n\\ are used with \\theos\\. Either construction
 makes sense here.

07254
 # 24,25
 Quotation from
 # Isa 40:6-8
 (partly like the LXX, partly like the Hebrew). \\For\\ (\\dioti\\). As in
 verse
 # 16
 (\\dia\\ and \\hoti\\), "for that." So in
 # 2:6
 See a free use of this imagery about the life of man as grass and
 a flower in
 # Jas 1:11
 The best MSS. here read \\autˆs\\ (thereof) after \\doxa\\ (glory) rather
 than \\anthr“pou\\ (of man). \\Withereth\\ (\\exˆranthˆ\\). First aorist
 (gnomic, timeless) passive indicative of \\xˆrain“\\ (see
 # Jas 1:11
 \\Falleth\\ (\\exepesen\\). Second aorist (gnomic, timeless) active
 indicative of \\ekpipt“\\ (see
 # Jas 1:11
 In verse
 # 25
 note \\eis humƒs\\ (unto you) like \\eis humƒs\\ in
 # 1:4
 (\\humin\\ dative).

07255
07256
 \\Putting away therefore\\ (\\apothemenoi oun\\). Second aorist middle
 participle of \\apotithˆmi\\, old and common verb, in metaphorical
 sense either to cleanse defilements
 # 3:21; Jas 1:21
 or to put off clothing
 # Ro 13:12; Col 3:5; Eph 4:22
 Either sense suits here. Therefore (\\oun\\) because of the new birth
 # 1:23
 and the new life demanded. \\Wickedness\\ (\\kakian\\). This old word,
 from \\kakos\\ (evil), in the ancients meant vice of any kind and
 note \\pƒsan\\ (all) here. \\Guile\\ (\\dolon\\). Old word (from \\del“\\, to
 catch with bait), deceit. \\Hypocrisies\\ (\\hupokriseis\\). Singular
 (\\hupokrisin\\) in the best MSS. See
 # 1:22
 (\\anupokriton\\) and
 # Mr 7:6
 for Christ's denunciation of hypocrites which the disciples did
 not understand, including Peter
 # Mt 15:16
 \\Envies\\ (\\phthonous\\). Genuine here, not \\phonous\\ (murders), as B has
 it. For the word see
 # Mt 27:18
 \\Evil speakings\\ (\\katalalias\\). Late word (from \\katalalos\\, defamer,
 # Ro 1:30
 in N.T. only here and
 # 2Co 12:20
 "Backbitings." For verb see
 # 2:12

07257
 \\As newborn babes\\ (\\h“s artigennˆta brephˆ\\). \\Brephos\\, old word,
 originally unborn child
 # Lu 1:41-44
 then infant
 # Lu 2:12
 here figuratively, like \\nˆpioi\\. \\Artigennˆta\\ is a late and rare
 compound (Lucian, imperial inscription) from \\arti\\ and \\genna“\\,
 with evident allusion to \\anagegennˆmenoi\\ in
 # 1:23
 probably meaning that they were recent converts, possibly slight
 proof that the Epistle written before Romans by Paul (Kuhl). \\Long\\
 \\for\\ (\\epipothˆsate\\). First aorist (constative) active imperative
 of \\epipothe“\\, old verb for intense yearning
 # Php 2:26
 \\The spiritual milk which is without guile\\ (\\to logikon adolon\\
 \\gala\\). \\Gala\\ is old word for milk as in
 # 1Co 9:7
 and as metaphor in
 # 1Co 3:2
 \\Adolos\\ is an old compound (here alone in N.T.) adjective (alpha
 privative and \\dolos\\ deceit), unadulterated milk which, alas, is
 so hard to get. \\Logikon\\ is an old adjective in \\-ikos\\, from
 \\logos\\ (reason, speech), in N.T. only here and
 # Ro 12:1
 used here with allusion to \\logou\\
 # 1:23
 and \\rˆma\\
 # 1:25
 "the sincere milk of the word" ("the milk belonging to the word,"
 either the milk which is the word or the milk contained in the
 word, that is Christ). So Bigg holds. But in
 # Ro 12:1
 Paul uses \\logikon\\ in the sense of "rational" or "spiritual," and
 that idea is possible here as Hort holds. In the Pelagia legend
 (Usener) we have the phrase \\t“n logik“n probat“n tou Christou\\
 (the spiritual or rational sheep of Christ). \\That ye may grow\\
 \\thereby\\ (\\hina en aut“i auxˆthˆte\\). Purpose clause with \\hina\\ and
 the first aorist passive subjunctive of \\auxan“\\, old and common
 verb to grow. See this same metaphor in
 # Col 2:19; Eph 4:15
 Peter uses the word of God as the food for growth, especially for
 babes in Christ, not emphasizing the distinction from solid food
 (\\br“ma\\) made in
 # 1Co 3:2; Heb 5:13
 Salvation (\\s“tˆrian\\) here is final salvation.

07258
 \\If ye have tasted\\ (\\ei egeusasthe\\). Condition of first class with
 \\ei\\ and first aorist middle indicative of \\geu“\\ in figurative sense
 as in
 # Heb 6:4
 "A taste excites the appetite" (Bengel). \\Gracious\\ (\\chrˆstos\\).
 Quotation from
 # Ps 34:8
 The Hebrew for the LXX \\chrˆstos\\ is simply _tobh_ (good). Plato
 used the word for food also, and Peter carries out the metaphor
 in \\gala\\ (milk) as in
 # Lu 5:39

07259
 \\Unto whom\\ (\\pros hon\\). The Lord, carrying on the imagery and
 language of the Psalm. \\Coming\\ (\\proserchomenoi\\). Present middle
 participle masculine plural of \\proserchomai\\ (\\proselthate\\ in the
 Psalm) agreeing with the subject of \\oikodomeisthe\\. \\A living\\
 \\stone\\ (\\lithon z“nta\\). Accusative case in apposition with \\hon\\
 (whom, the Lord Christ). There is apparent an intentional
 contradiction between "living" and "stone." Cf. "living hope" in
 # 1:3
 and "living word" in
 # 1:23
 \\Rejected indeed of men\\ (\\hupo anthr“p“n men apodedokimasmenon\\).
 Perfect passive participle of \\apodokimaz“\\, old verb to repudiate
 after test
 # Lu 9:22
 in the accusative case agreeing with \\lithon\\. \\But with God\\ (\\para\\
 \\de the“i\\). "By the side of God," as he looks at it, in contrast
 with the rejection "by men" (\\hupo anthr“p“n\\). \\Elect\\ (\\eklekton\\).
 From
 # Isa 28:6
 as in \\entimon\\ (precious, for which see
 # Lu 7:2
 rather than \\dokimon\\ (proved) expected after \\apodedokimasmenon\\ as
 meaning far more in God's sight, "a pre-eminence of position
 with" (Hort).

07260
 \\Ye also as living stones\\ (\\kai autoi h“s lithoi z“ntes\\). Peter
 applies the metaphor about Christ as the living stone to the
 readers, "ye yourselves also." \\Are built up a spiritual house\\
 (\\oikodomeisthe oikos pneumatikos\\). Present passive indicative
 second person plural of \\oikodome“\\, the very verb used by Jesus to
 Peter in
 # Mt 16:18
 (\\oikodomˆs“\\) of building his church on the rock. If the metaphor
 of a house of living stones seems "violent" (Vincent), it should
 be remembered that Jesus employed the figure of a house of
 believers. Peter just carried it a bit farther and Paul uses a
 temple for believers in one place
 # 1Co 3:16
 and for the kingdom of God in general
 # Eph 2:22
 as does the author of Hebrews
 # Heb 3:6
 This "spiritual house" includes believers in the five Roman
 provinces of
 # 1:1
 and shows clearly how Peter understood the metaphor of Christ in
 # Mt 16:18
 to be not a local church, but the church general (the kingdom of
 Christ). \\To be a holy priesthood\\ (\\eis hierateuma hagion\\). Late
 word (from \\hierateu“\\, to serve as priest,
 # Lu 1:8
 alone in N.T.), in LXX
 # Ex 19:6
 in N.T. only here and verse
 # 9
 either the office of priest (Hort) or an order or body of
 priests. At any rate, Peter has the same idea of
 # Rev 1:6
 (\\hiereis\\, priests) that all believers are priests
 # Heb 4:16
 and can approach God directly. \\To offer up\\ (\\anenegkai\\). First
 aorist active infinitive (of purpose here) of \\anapher“\\, the usual
 word for offering sacrifices
 # Heb 7:27
 Only these are "spiritual" (\\pneumatikas\\) as pictured also in
 # Heb 13:15
 \\Acceptable\\ (\\euprosdektous\\). Late (Plutarch) double compound
 verbal adjective (\\eu, pros, dechomai\\) as in
 # 2Co 6:2

07261
 \\It is contained\\ (\\periechei\\). Present active (here intransitive,
 to contain, only N.T. example) of \\periech“\\, old verb, to
 surround, transitive in
 # Lu 5:9
 to seize (only other N.T. example). The formula with \\periechei\\ is
 in Josephus (_Ant_. XI. 7). This Scripture (\\en graphˆi\\) is
 # Isa 28:16
 with some changes. Peter had in verse
 # 4
 already quoted \\eklekton\\ and \\entimon\\. Now note \\akrog“niaion\\ (a
 chief corner stone), a word apparently invented by Isaiah (from
 \\akros\\, highest, and \\g“niaios\\, Attic word for corner stone). Paul
 in
 # Eph 2:20
 uses the same word, making Christ the chief corner stone (the
 only other N.T. example). In Isaiah the metaphor is rather a
 foundation stone. Peter and Paul make it "the primary foundation
 stone at the structure" (W. W. Lloyd). \\On him\\ (\\ep' aut“i\\). That
 is, "on it" (this corner stone, that is, Christ). \\Shall not be\\
 \\put to shame\\ (\\ou mˆ kataischunthˆi\\). Strong negatives \\ou mˆ\\ with
 first aorist passive subjunctive of \\kataischun“\\, old verb, to put
 to shame
 # Ro 5:5

07262
 \\The preciousness\\ (\\hˆ timˆ\\). Or "the honour." Explanation of
 \\entimon\\ and \\ou mˆ kataischunthˆi\\ and only true "for you which
 believe" (\\tois pisteuousin\\ ethical dative of articular present
 active participle of \\pisteu“\\ to believe). \\But for such as\\
 \\disbelieve\\ (\\apistousin de\\). Dative present active participle
 again of \\apiste“\\, opposite of \\pisteu“\\
 # Lu 24:11
 \\Was made the head of the corner\\ (\\egenˆthˆ eis kephalˆn g“nias\\).
 This verse is from
 # Ps 118:22
 with evident allusion to
 # Isa 28:16
 (\\kephalˆn g“nias=akrog“niaion\\). See
 # Mt 21:42; Mr 12:10; Lu 20:17
 where Jesus himself quotes
 # Ps 118:22
 and applies the rejection of the stone by the builders (\\hoi\\
 \\oikodomountes\\, the experts) to the Sanhedrin's conduct toward
 him. Peter quoted it also (and applied it as Jesus had done) in
 his speech at the Beautiful Gate
 # Ac 4:11
 Here he quotes it again to the same purpose.

07263
 \\And\\ (\\kai\\). Peter now quotes
 # Isa 8:14
 and gives a new turn to the previous quotation. To the
 disbelieving, Christ was indeed "a stone of stumbling (\\lithos\\
 \\proskommatos\\) and rock of offence (\\petra skandalou\\)," quoted also
 by Paul in
 # Ro 9:32
 which see for discussion. \\Proskomma\\ (from \\proskopt“\\, to cut
 against) is an obstacle against which one strikes by accident,
 while \\skandalon\\ is a trap set to trip one, but both make one
 fall. Too much distinction need not be made between \\lithos\\ (a
 loose stone in the path) and \\petra\\ (a ledge rising out of the
 ground). \\For they\\ (\\hoi\\). Causal use of the relative pronoun.
 \\Stumble at the word, being disobedient\\ (\\proskoptousin t“i log“i\\
 \\apeithountes\\). Present active indicative of \\proskopt“\\ with dative
 case, \\log“i\\, and present active participle of \\apeithe“\\ (cf.
 \\apistousin\\ in
 # 2:7
 as in
 # 3:1
 \\T“i log“i\\ can be construed with \\apeithountes\\ (stumble, being
 disobedient to the word). \\Whereunto also they were appointed\\ (\\eis\\
 \\ho kai etethˆsan\\). First aorist passive indicative of \\tithˆmi\\.
 See this idiom in
 # 1Ti 2:7
 "Their disobedience is not ordained, the penalty of their
 disobedience is" (Bigg). They rebelled against God and paid the
 penalty.

07264
 \\But ye\\ (\\humeis de\\). In contrast with the disobedient ones. \\An\\
 \\elect race\\ (\\genos eklekton\\). From
 # Isa 43:20
 The blood relation of the spiritual Israel (not the Jewish race)
 through the new birth
 # 1:23
 \\A royal priesthood\\ (\\basileion hierateuma\\). From
 # Ex 19:6
 (cf.
 # Re 1:6; 5:10
 The official in Christian churches is \\presbuteros=episcopos\\, not
 \\hiereus\\. We are all \\hiereis\\ (priests). Cf.
 # 2:5
 \\A holy nation\\ (\\ethnos hagion\\). Also from
 # Ex 19:6
 but here applied, not to the national Israel, but to the
 spiritual Israel of believers (both Jews and Gentiles). \\A people\\
 \\for God's own possession\\ (\\laos eis peripoiˆsin\\). The idea here
 occurs in
 # Ex 19:5; De 7:6; 14:2; 26:18
 where we have \\laos periousios\\ as in
 # Tit 2:14
 (alone in the N.T.), and in
 # Mal 3:17
 we find \\eis peripoiˆsin\\ (for a possession). \\Periousios laos\\ is a
 people over and above the others and \\peripoiˆsis\\ is a possession
 in a special sense
 # Eph 1:14
 See Paul's use of \\periepoiˆsato\\ in
 # Ac 20:28
 The old rendering, "a peculiar people," had this idea of
 possession, for "peculiar" is from _pecus_ (Latin for flock).
 \\That ye may shew forth\\ (\\hop“s exaggeilˆte\\). Purpose clause with
 \\hop“s\\, rather than \\hina\\, with the first aorist active subjunctive
 of \\exaggell“\\, old verb, to tell out, here alone in N.T. \\The\\
 \\excellencies\\ (\\tas aretas\\). From
 # Isa 43:21
 Old word for any preeminence (moral, intellectual, military),
 often for "virtue," but not in that sense in the O.T. or the N.T.
 The word has the sense of moral worth in
 # 2Pe 1:3,5; Php 4:8
 and the Apocrypha. In Isaiah (here quoted) it means praise and
 glory to God. So also
 # Isa 42:12
 See
 # Ac 2:11
 \\ta megaleia tou theou\\ (the mighty works of God). \\Darkness\\
 (\\skotous\\). Heathenism. \\His marvellous light\\ (\\to thaumaston autou\\
 \\ph“s\\). Christianity. For \\thaumaston\\ (from \\thaumaz“\\) see
 # Mt 21:42
 For the change from heathenism to Christianity see
 # Col 1:12; Eph 5:8-14

07265
 \\Which in time past\\ (\\hoi pote\\). "Who once upon a time." \\No people\\
 (\\ou laos\\). This phrase from
 # Hos 2:23
 Note use of \\ou\\ (not \\oudeis\\) with \\laos\\ like Hebrew negative.
 \\Which had not obtained mercy\\ (\\hoi ouk eleˆmenoi\\). Perfect passive
 articular participle of \\elee“\\ and the emphatic negative \\ou\\, with
 which compare Paul's use of
 # Ho 1; 2
 in
 # Ro 9:25
 which may have been known to Peter or not. \\But now have obtained\\
 \\mercy\\ (\\nun de eleˆthentes\\). Change to first aorist passive
 participle from "the long antecedent state" to "the single event
 of conversion which ended it" (Hort).

07266
 \\As sojourners and pilgrims\\ (\\h“s paroikous kai parepidˆmous\\). This
 combination from the LXX
 # Ge 33:4; Ps 39:13
 See
 # 1:1
 for \\parepidˆmos\\ and
 # 1:17
 for \\paroikia\\ and
 # Eph 2:19
 for \\paroikos\\ (only there and here in N.T., Christians whose
 fatherland is heaven). \\To abstain from\\ (\\apechesthai\\). Present
 middle (direct) infinitive of \\apech“\\, old verb, to hold back from
 # 1Th 4:3
 In indirect command (to keep on abstaining from) after \\parakal“\\
 (I beseech). With the ablative case \\t“n sarkik“n epithumi“n\\, the
 grosser sins of the flesh (for \\sarkikos\\ see
 # 1Co 3:3
 like the list in
 # 4:3
 \\Which\\ (\\haitines\\). "Which very ones." Like Latin _quippe qui_. \\War\\
 \\against the soul\\ (\\strateuontai kata tˆs psuchˆs\\). Present middle
 indicative of \\strateu“\\, to carry on a campaign
 # Jas 4:1
 See this struggle between the flesh and the spirit vividly
 pictured by Paul in
 # Ga 5:16-24

07267
 \\Seemly\\ (\\kalˆn\\). Predicate adjective with \\anastrophˆn\\, for which
 see
 # 1:15,18
 The Gentiles are on the watch for slips in moral conduct by the
 Christians. \\That\\ (\\hina\\). Final conjunction with \\doxas“sin\\ (they
 may glorify, first aorist active subjunctive of \\doxaz“\\, the
 purpose of the Christians about the Gentiles. \\Wherein\\ (\\en h“i\\).
 "In what thing." \\As evil-doers\\ (\\h“s kakopoi“n\\). As they did and
 do, old word (from \\kakon\\ and \\poie“\\,
 # Joh 18:30
 in N.T. only here and verse
 # 14
 in correct text. Heathen talk against us (\\katalalousin\\)
 gleefully. \\By your good works\\ (\\ek t“n kal“n erg“n\\). "Out of (as a
 result of) your good (beautiful) deeds." \\Which they behold\\
 (\\epopteuontes\\). Present active participle of \\epopteu“\\, old verb
 (from, \\epoptˆs\\, overseer, spectator,
 # 2Pe 1:16
 to be an overseer, to view carefully, in N.T. only here and
 # 3:2
 \\In the day of visitation\\ (\\en hˆmerƒi episkopˆs\\). From
 # Isa 10:33
 Cf. its use in
 # Lu 19:44
 which see for the word \\episkopˆ\\ (from \\episkope“\\, to inspect
 # Heb 12:15
 Clear echo here of
 # Mt 5:16

07268
 \\Be subject to\\ (\\hupotagˆte\\). Second aorist passive imperative
 second person plural of \\hupotass“\\, to subject to, as in
 # 3:22
 \\Every ordinance of man\\ (\\pasˆi anthr“pinˆi ktisei\\). Dative case of
 old and common word \\ktisis\\ (from \\ktiz“\\, to create, to found), act
 of creation
 # Ro 1:20
 a creature or creation
 # Ro 1:25
 all creation
 # Col 1:15
 an institution as here (in Pindar so). For \\anthr“pinos\\ (human)
 see
 # Jas 3:7
 Peter here approves no special kind of government, but he
 supports law and order as Paul does
 # Ro 13:1-8
 unless it steps in between God and man
 # Ac 4:20
 \\For the Lord's sake\\ (\\dia ton kurion\\). For Jesus' sake. That is
 reason enough for the Christian not to be an anarchist
 # Mt 22:21
 The heathen were keen to charge the Christians with any crime
 after Nero set the fashion. "It should not be forgotten that, in
 spite of the fine language of the philosophers, the really
 popular religions in Greece and Rome were forms of devil-worship,
 intimately blended with magic in all its grades" (Bigg). \\As\\
 \\supreme\\ (\\h“s huperechonti\\). Dative singular of present active
 participle of \\huperech“\\, old verb (intransitive), to stand out
 above (to have it over), as in
 # Ro 13:1
 It is not the divine right of kings, but the fact of the king as
 the outstanding ruler.

07269
 \\Unto governors\\ (\\hˆgemosin\\). Dative again of \\hˆgem“n\\, a leader
 (from \\hˆgeomai\\, to lead), old and common word
 # Mt 10:18
 \\As sent by him\\ (\\h“s di' autou pempomenois\\). Present passive
 participle of \\pemp“\\. \\Di' autou\\ is "by God," as Jesus made plain
 to Pilate; even Pilate received his authority ultimately "from
 above"
 # Joh 18:11
 \\For vengeance on evil-doers\\ (\\eis ekdikˆsin kakopoi“n\\). Objective
 genitive with \\ekdikˆsin\\, for which see
 # Lu 18:7
 \\For praise to them that do well\\ (\\epainon agathopoi“n\\). Objective
 genitive again, \\agathopoios\\, a late word (Plutarch, Sirach) from
 \\agathon\\ and \\poie“\\ here only in N.T. Found in a magical papyrus.

07270
 \\By well-doing\\ (\\agathopoiountas\\). Present active participle of
 \\agathopoie“\\, only in LXX and N.T.
 # Mr 3:4
 In accusative case agreeing with \\humas\\ understood, accusative of
 general reference with \\phimoin\\, present active infinitive
 (epexegetic infinitive after \\to thelˆma tou theou\\, the will of
 God), late and rare verb (from \\phimos\\ muzzle), as in
 # Mt 22:12
 \\The ignorance of foolish men\\ (\\tˆn t“n aphron“n anthr“p“n\\
 \\agn“sian\\). \\Agn“sia\\ is late and rare word (in the papyri) from
 alpha privative and \\gn“sis\\ (knowledge), in N.T. only here and
 # 1Co 15:24
 (disgraceful ignorance in both instances). Note alliteration.

07271
 \\As free\\ (\\h“s eleutheroi\\). Note nominative again connected with
 \\hupotagˆte\\ in verse
 # 13
 not with \\phimoin\\ in verse
 # 14
 (a parenthesis in fact). For this ethical sense of \\eleutheros\\ see
 # Ga 4:26
 \\And not using your freedom\\ (\\kai mˆ echontes tˆn eleutherian\\).
 "And not holding your liberty" (present active participle of
 \\ech“\\, with usual negative \\mˆ\\ with participle. \\For a cloke of\\
 \\wickedness\\ (\\h“s epikalumma tˆs kakias\\). \\Epikalumma\\ (from
 \\epikalupt“\\
 # Ro 4:7
 is a rare word (Aristotle, LXX) for veil, here only in N.T. and
 in figurative sense for pretext to do wickedness under, a thing,
 alas, that sometimes happens. \\But as bondservants of God\\ (\\all'\\
 \\h“s theou douloi\\). Paul's proud title. There is no such thing as
 absolute freedom (personal freedom), for that is anarchy. Cf.
 # Ro 6:22
 "enslaved to God."

07272
 \\Honour all men\\ (\\pantas timˆsate\\). Not with the same honour.
 Constative use of the aorist imperative. \\Love the brotherhood\\
 (\\tˆn adelphotˆta agapƒte\\). Present active imperative of \\agapa“\\,
 keep on doing it. Note the abstract \\adelphotˆs\\ (from \\adelphos\\,
 brother) in the collective sense, rare save in ecclesiastical
 literature, though in I Macc. 12:10; IV Macc. 10:3, and in late
 papyri. It is a word for all Christians. \\Fear God\\ (\\ton theon\\
 \\phobeisthe\\). In both senses of reverence and dread, and keep it
 up (present middle imperative). \\Honour the king\\ (\\ton basilea\\
 \\timƒte\\). Keep that up also. A fine motto in this verse.

07273
 \\Servants\\ (\\hoi oiketai\\). Note article with the class as with
 \\andres\\
 # 3:7
 though not with \\gunaikes\\
 # 3:1
 \\Oiketˆs\\, old word from \\oikos\\ (house), means one in the same house
 with another (Latin _domesticus_), particularly house servants
 (slaves) in distinction from the general term \\doulos\\ (slave). "Ye
 domestics." See similar directions to Christian servants (slaves)
 in
 # Col 3:22-25; Eph 6:5-7; 1Ti 6:1; Tit 2:9
 \\Oiketˆs\\ in N.T. occurs only here,
 # Lu 16:13; Ac 10:7; Ro 14:4
 \\Be in subjection\\ (\\hupotassomenoi\\). Present middle participle of
 \\hupotass“\\, common late compound to subject oneself to one
 # Lu 2:51
 Either the participle is here used as an imperative (so in
 # 3:1,7
 as in
 # Ro 12:16
 or the imperative \\este\\ has to be supplied (Robertson, _Grammar_,
 p. 945). \\To your masters\\ (\\tois despotais\\). Dative case of
 \\despotˆs\\, old word for absolute owner in contrast with \\doulos\\. It
 is used also of God
 # Lu 2:29; Ac 4:24,29
 and of Christ
 # 2Pe 2:1; Jude 1:4
 \\Kurios\\ has a wider meaning and not necessarily suggesting
 absolute power. \\To the good and gentle\\ (\\tois agathois kai\\
 \\epieikesin\\). Dative case also with the article with class. For
 \\epieikˆs\\
 See note on "Jas 3:17"
 There were slave-owners (masters) like this as there are
 housekeepers and employers of workmen today. This is no argument
 for slavery, but only a sidelight on a condition bad enough at
 its best. \\To the froward\\ (\\tois skoliois\\). "To the crooked." Old
 word, also in
 # Lu 3:5; Ac 2:40; Php 2:15
 Unfortunately there were slave-holders as there are employers
 today, like this group. The test of obedience comes precisely
 toward this group.

07274
 \\For this is acceptable\\ (\\touto gar charis\\). "For this thing
 (neuter singular \\touto\\, obedience to crooked masters) is grace"
 (\\charis\\ is feminine, here "thanks" as in
 # Ro 7:25
 "Acceptable" calls for \\euprosdekton\\
 # 2:5
 which is not the text here. \\If a man endureth griefs\\ (\\ei\\
 \\huopherei tis lupas\\). Condition of first class with \\ei\\ and
 present active indicative of \\hupopher“\\, old verb, to bear up
 under, in N.T. only here,
 # 1Co 10:13; 2Ti 3:11
 Note plural of \\lupˆ\\ (grief). \\For conscience toward God\\ (\\dia\\
 \\suneidˆsin theou\\). Suffering is not a blessing in and of itself,
 but, if one's duty to God is involved
 # Ac 4:20
 then one can meet it with gladness of heart. \\Theou\\ (God) is
 objective genitive. For \\suneidˆsis\\ (conscience)
 See note on "Ac 23:1"
 See note on "1Co 8:7"
 It occurs again in
 # 1Pe 3:16
 \\Suffering wrongfully\\ (\\pasch“n adik“s\\). Present active participle
 of \\pasch“\\ and the common adverb \\adik“s\\, unjustly, here alone in
 N.T. This is the whole point, made clear already by Jesus in
 # Mt 5:10-12
 where Jesus has also "falsely" (\\pseudomenoi\\). See also
 # Lu 6:32-34

07275
 \\For what glory\\ (\\poion gar kleos\\). Qualitative interrogative (what
 kind of glory). "What price glory?" \\Kleos\\ is old word from \\kle“\\
 (\\kale“\\, to call), report, praise, glory, here only in N.T. \\If ye\\
 \\shall take it patiently\\ (\\ei hupomeneite\\). First-class condition
 with \\ei\\ and future active indicative of \\hupomen“\\, for which see
 # Jas 1:12
 Same condition also in next sentence (\\all' ei\\, etc.). \\When ye\\
 \\sin\\ (\\hamartanontes\\). Present active participle of \\hamartan“\\
 (continued repetition). \\And are buffeted for it\\ (\\kai\\
 \\kolaphizomenoi\\). Present passive participle of \\kolaphiz“\\, late
 word (from \\kolaphos\\ fist), only in N.T. (cf.
 # Mt 26:67
 and ecclesiastical writers. Repeated action again. No posing as a
 martyr allowed here. Christians do sometimes deserve persecution,
 as Jesus implied
 # Mt 5:10-12
 \\When ye do well\\ (\\agathopoiountes\\). Present active participle of
 \\agathopoie“\\ as in verse
 # 15
 \\And suffer for it\\ (\\kai paschontes\\). Present active participle of
 \\pasch“\\ (verse
 # 19
 No "for it" in the Greek here or in the previous sentence. \\This\\
 \\is acceptable with God\\ (\\touto charis para the“i\\). "This thing
 (neuter) is thanks (verse
 # 19
 by the side of (\\para\\) God (as God looks at it)."

07276
 \\For hereunto were ye called\\ (\\eis touto gar eklˆthˆte\\). First
 aorist indicative of \\kale“\\, to call. They were called to suffer
 without flinching (Hort), if need be. \\Because\\ (\\hoti\\). The fact
 that Christ suffered (\\epathen\\) lifts their suffering to a new
 plane. \\Leaving you an example\\ (\\humin hupolimpan“n hupogrammon\\).
 Present active participle of the late Ionic verb \\hupolimpan“\\ (in
 the papyri) for the common \\hupoleip“\\, to leave behind (under),
 here only in N.T. \\Hupogrammos\\ is also a late and rare word (from
 \\hupograph“\\, to write under), a writing-copy for one to imitate,
 in II Macc. 2:28; Philo, Clement of Rome, here only in N.T.
 Clement of Alex. (_Strom_. V. 8. 49) uses it of the copy-head at
 the top of a child's exercise book for the child to imitate,
 including all the letters of the alphabet. The papyri give many
 examples of \\hupographˆ\\ and \\hupograph“\\ in the sense of copying a
 letter. \\That ye should follow his steps\\ (\\hina epakolouthˆsˆte\\
 \\tois ichnesin autou\\). Purpose clause with \\hina\\ and first aorist
 active subjunctive of \\epakolouthe“\\, old verb, to follow closely
 upon, with the associative-instrumental
 # 1Ti 5:10,24
 or the locative here. \\Ichnos\\ is old word (from \\hik“\\, to go),
 tracks, footprints, in N.T. only here,
 # 2Co 12:18; Ro 4:12
 Peter does not mean that Christ suffered only as an example
 # 1:18
 but he did leave us his example for our copying
 # 1Jo 2:6

07277
 \\Who did no sin\\ (\\hos hamartian ouk epoiˆsen\\). Quotation from
 # Isa 53:9
 He has already expressed the sinlessness of Christ in
 # 1:19
 The next clause is a combination of
 # Isa 53:9; Zep 3:13
 For "guile" (\\dolos\\) see verse
 # 1
 \\Was found\\ (\\heurethˆ\\). First aorist passive indicative of
 \\heurisk“\\. Christ's guilelessness stood the test of scrutiny
 (Vincent), as Peter knew
 # Mt 26:60; Joh 18:38; 19:4,6

07278
 \\When he was reviled\\ (\\loidoroumenos\\). Present passive participle
 of \\loidore“\\, old verb (from \\loidoros\\, reviler,
 # 1Co 5:11
 as in
 # Joh 9:28
 \\Reviled not again\\ (\\ouk anteloidorei\\). Imperfect active (for
 repeated incidents) of \\antiloidore“\\, late and rare compound
 (Plutarch, Lucian, one papyrus example with compound following
 the simplex verb as here, Moulton and Milligan's _Vocabulary_),
 here only in N.T. Idiomatic use of \\anti\\ (in turn, return, back).
 \\Threatened not\\ (\\ouk ˆpeilei\\). Imperfect again (repeated acts) of
 \\apeile“\\, old compound (from \\apeilˆ\\, threat,
 # Ac 9:1
 in N.T. only here and
 # Ac 4:17
 \\But committed himself\\ (\\paredidou de\\). Imperfect active again
 (kept on committing himself) of \\paradid“mi\\, to hand over, usually
 of one to a judge, but here not of another (as the Sanhedrin),
 but himself (supply \\heauton\\), for Jesus uses this very idea in
 # Lu 23:46
 as he dies. Jesus thus handed himself and his cause over to the
 Father who judges righteously (\\t“i krinonti dikai“s\\, dative of
 present active articular participle of \\krin“\\).

07279
 \\Who his own self\\ (\\hos autos\\). Intensive pronoun with the relative
 referring to Christ (note relatives also in verses
 # 22,23
 \\Bare our sins\\ (\\anˆnegken tas hamartias hˆm“n\\). Second aorist
 active indicative of \\anapher“\\, common verb of bringing sacrifice
 to the altar. Combination here of
 # Isa 53:12; De 21:23
 Jesus is the perfect sin offering
 # Heb 9:28
 For Christ's body (\\s“ma\\) as the offering see
 # 1Co 11:24
 "Here St. Peter puts the Cross in the place of the altar" (Bigg).
 \\Upon the tree\\ (\\epi to xulon\\). Not tree here as in
 # Lu 23:31
 originally just wood
 # 1Co 3:12
 then something made of wood, as a gibbet or cross. So used by
 Peter for the Cross in
 # Ac 5:30; 10:39
 and by Paul in
 # Ga 3:13
 (quoting
 # De 21:23
 \\Having died unto sins\\ (\\tais hamartiais apogenomenoi\\). Second
 aorist middle participle of \\apoginomai\\, old compound to get away
 from, with dative (as here) to die to anything, here only in N.T.
 \\That we might live unto righteousness\\ (\\hina tˆi dikaiosunˆi\\
 \\zˆs“men\\). Purpose clause with \\hina\\ and the first aorist active
 subjunctive of \\za“\\ with the dative (cf.
 # Ro 6:20
 Peter's idea here is like that of Paul in
 # Ro 6:1-23
 especially verses
 # 2,10
 \\By whose stripes ye were healed\\ (\\hou t“i m“l“pi iathˆte\\). From
 # Isa 53:5
 First aorist passive indicative of \\iaomai\\, common verb to heal
 # Jas 5:16
 and the instrumental case of \\m“l“ps\\, rare word (Aristotle,
 Plutarch) for bruise or bloody wound, here only in N.T. Cf.
 # 1:18
 Writing to slaves who may have received such stripes, Peter's
 word is effective.

07280
 \\For ye were going astray like sheep\\ (\\ˆte gar h“s probata\\
 \\plan“menoi\\). Brought from
 # Isa 53:6
 but changed to periphrastic imperfect indicative with \\ˆte\\ and
 present middle participle of \\plana“\\, to wander away. Recall the
 words of Jesus in
 # Lu 15:4-7
 \\But are now returned\\ (\\alla epestraphˆte\\). Second aorist passive
 indicative of \\epistreph“\\, old verb, to turn, to return
 # Mt 10:13
 \\Unto the Shepherd and Bishop of your souls\\ (\\epi ton poimena kai\\
 \\episkopon t“n psuch“n hum“n\\). Jesus called himself the Good
 Shepherd
 # Joh 10:11
 and see also
 # Heb 13:20
 Here alone is Christ called our "Bishop" (overseer). See both
 ideas combined in
 # Eze 34:11
 Philo calls God \\Episcopos\\. Jesus is also \\Apostolos\\
 # Heb 3:1
 and he deserves all other titles of dignity that we can give him.

07281
 \\In like manner\\ (\\homoi“s\\). Adverb closely connected with
 \\hupotassomenoi\\, for which see
 # 2:18
 \\Ye wives\\ (\\gunaikes\\). Without article. About wives see also
 # Col 3:18; Eph 5:22; Tit 2:4
 \\To your own husbands\\ (\\tois idiois andrasin\\). \\Idiois\\ occurs also
 in Ephesians and Titus, but not in Colossians. It strengthens the
 idea of possession in the article \\tois\\. Wives are not enjoined to
 be in subjection to the husbands of other women, as some think it
 fine to be (affinities!) \\Even if any obey not the word\\ (\\kai ei\\
 \\tines apeithousin t“i log“i\\). Condition of first class and dative
 case of \\logos\\
 # 1:23,25; 2:8
 that is, remain heathen. \\That they be gained\\ (\\hina\\
 \\kerdˆthˆsontai\\). Purpose clause with \\hina\\ and first future
 passive indicative of \\kerdain“\\, old verb, to gain (from \\kerdos\\,
 gain, interest) as in
 # Mt 18:15
 See the future with \\hina\\ also in
 # Lu 20:10; Re 3:9
 \\Without the word\\ (\\aneu logou\\). Probably here "word from their
 wives" (Hart), the other sense of \\logos\\ (talk, not technical
 "word of God"). \\By the behaviour of their wives\\ (\\dia tˆs t“n\\
 \\gunaik“n anastrophˆs\\). Won by pious living, not by nagging. Many
 a wife has had this blessed victory of grace.

07282
 \\Beholding\\ (\\epopteusantes\\). First aorist active participle of
 \\epopteu“\\, for which see
 # 2:12
 See
 # 2:12
 also for \\anastrophˆn\\ manner of life). \\Chaste\\ (\\hagnˆn\\). Pure
 because "in fear" (\\en phob“i\\), no word in the Greek for
 "coupled," fear of God, though in
 # Eph 5:33
 fear (reverence for) of the husband is urged.

07283
 \\Whose adorning\\ (\\h“n kosmos\\). Genitive plural of the relative
 referring to \\gunaik“n\\ (wives). \\Kosmos\\ has here its old meaning of
 ornament (cf. our cosmetics), not the common one of world
 # Joh 17:5
 considered as an orderly whole. _Mundus_ in Latin is used in this
 double sense (ornament, world). \\Let it be\\ (\\est“\\). Imperative
 third singular of \\eimi\\. Not the outward adorning of plaiting the
 hair (\\ouch ho ex“then emplokˆs trich“n\\). The use of \\ouch\\ here
 rather than \\mˆ\\ (usual negative with the imperative) because of
 the sharp contrast in verse
 # 4
 (\\all'\\). The old adverb \\ex“then\\ (from without) is in the
 attributive position like an adjective. \\Emplokˆ\\ is a late word
 (from \\emplek“\\, to inweave,
 # 2Ti 2:4; 2Pe 2:20
 in Strabo, but often in the papyri for struggle as well as
 plaiting, here only in N.T. \\Of wearing\\ (\\perithese“s\\). Late and
 rare word (Galen, Arrian) from \\peritithˆmi\\
 # Mt 27:28
 to put around, a placing around. Ornaments of gold were worn
 round the hair as nets and round the finger, arm, or ankle. \\Or of\\
 \\putting on\\ (\\enduse“s\\). Old word from \\endu“\\ (to put on), here only
 in N.T. Peter is not forbidding the wearing of clothes and
 ornaments by women, but the display of finery by contrast. Cf.
 # 1Ti 2:9-13; Isa 3:16

07284
 \\But the hidden man of the heart\\ (\\all' ho kruptos tˆs kardias\\
 \\anthr“pos\\). Here \\anthr“pos\\ is in contrast with \\kosmos\\ just
 before. See Paul's use of \\anthr“pos\\ for the outer and old, the
 inner and new man
 # 2Co 4:16; Ro 7:22; Col 3:9; Eph 3:16; 4:22,24
 See also the Jew \\en krupt“i\\
 # Ro 2:29
 and what Jesus said about God seeing "in secret"
 # Mt 6:4,6
 \\In the incorruptible apparel of a meek and quiet spirit\\ (\\en t“i\\
 \\aphthart“i tou hˆsuchiou kai prae“s pneumatos\\). No word in the
 Greek for "apparel" (\\kosm“i\\). For \\aphthartos\\ see
 # 1:4,23
 For \\praus\\ see
 # Mt 5:5; 11:29
 \\Pneuma\\ (spirit) is here disposition or temper (Bigg), unlike any
 other use in the N.T. In
 # 3:18,19; 4:6
 it means the whole inner man as opposed to \\sarx\\ or \\s“ma\\, very
 much as \\psuchˆ\\ is used as opposed to \\s“ma\\. \\Which\\ (\\ho\\). Spirit
 just mentioned. \\Of great price\\ (\\poluteles\\). Old word (from \\polu\\
 and \\telos\\, cost), in N.T. only here,
 # Mr 14:3; 1Ti 2:9

07285
 \\Adorned themselves\\ (\\ekosmoun heautas\\). Imperfect active of
 customary action, "used to adorn themselves." \\Kosme“\\ is old verb
 from \\kosmos\\ in the sense in verse
 # 3
 See
 # Heb 11:11,35
 for like tribute to holy women of the O.T. The participle
 \\hupotassomenai\\ repeats verse
 # 1

07286
 \\As Sarah\\ (\\h“s Sarra\\). \\Obeyed Abraham\\ (\\hupˆkouen t“i Abraam\\).
 Imperfect active of \\hupakou“\\, "used to obey" (with dative).
 \\Calling him lord\\ (\\kurion auton kalousa\\). Present active
 participle of \\kale“\\. See
 # Gen 18:12
 \\Whose children ye now are\\ (\\hˆs egenˆthˆte tekna\\). First aorist
 passive indicative of \\ginomai\\, "whose children ye became." \\If ye\\
 \\do well\\ (\\agathopoiousai\\). Present active feminine plural
 participle of \\agathopoie“\\
 # 2:15
 "doing good." \\And are not put in fear by any terror\\ (\\kai mˆ\\
 \\phoboumenai mˆdemian ptoˆsin\\). Free quotation from
 # Pr 3:25
 "and not fearing any terror" (cognate accusative of \\ptoˆsis\\,
 after \\phoboumenai\\, present middle participle, late and rare word
 from \\ptoe“\\, to terrify, as in
 # Lu 21:9
 here only in N.T.). Perhaps Peter regards Sarah's falsehood as
 the yielding to a sudden terror (Hart). Hannah could also be
 named along with Sarah. The women somehow do not organize
 "daughters of Sarah" societies.

07287
 \\Ye husbands likewise\\ (\\hoi andres homoi“s\\). Probably "likewise"
 here refers to honouring all men
 # 2:17
 not "likewise" of
 # 3:1
 \\Dwell with\\ (\\sunoikountes\\). Present active participle of \\sunoike“\\,
 old verb for domestic association, here only in N.T. Used as
 imperative here like the participle in
 # 2:18; 3:1
 \\According to knowledge\\ (\\kata gn“sin\\). "With an intelligent
 recognition of the nature of the marriage relation" (Vincent).
 \\Giving honour unto the woman as unto the weaker vessel\\ (\\h“s\\
 \\asthenester“i skeuei t“i gunaikei“i aponemontes timˆn\\). Present
 active participle of \\aponem“\\, old verb, to assign, to portion out
 (or off), here only in N.T. \\Skeuos\\ is an old and common word for
 vessel, furniture, utensil
 # Mt 12:29; 2Ti 2:20
 Here both husband and wife are termed vessels or "parts of the
 furniture of God's house" (Bigg). See Paul's use of \\skeuos\\ for
 ministers
 # 2Co 4:7
 \\Gunaikei“i\\ here is an adjective (female, feminine) from \\gunˆ\\
 (woman, wife). She is termed "the weaker" (\\t“i asthenester“i\\),
 not for intellectual or moral weakness, but purely for physical
 reasons, which the husband must recognize with due consideration
 for marital happiness. \\Joint-heirs of the grace of life\\
 (\\sunklˆronomoi charitos z“ˆs\\). Late double compound found in an
 Ephesian inscription and the papyri, in N.T. only here,
 # Ro 8:17; Eph 3:6; Heb 11:9
 God's gift of life eternal belongs to woman as well as to man. In
 the eyes of God the wife may be superior to the husband, not
 merely equal. \\To the end that your prayers be not hindered\\ (\\eis\\
 \\to mˆ egkoptesthai tas proseuchas hum“n\\). Purpose clause with \\eis\\
 \\to\\ and the present passive infinitive (with negative \\mˆ\\) of
 \\egkopt“\\, to cut in, to interrupt, late verb (Polybius), as in
 # Ro 15:22
 etc. Very vivid to us now with our telephones and radios when
 people cut in on us. \\Proseuchas\\ (prayers) is the accusative of
 general reference. Husbands surely have here cause to consider
 why their prayers are not answered.

07288
 \\Finally\\ (\\to telos\\). Adverbial accusative. Conclusion, not of the
 Epistle, but only of the addresses to various classes. No verb
 (\\este\\ imperative, be) here. \\Likeminded\\ (\\homophrones\\). Old
 compound (\\homos, phrˆn\\), here only in N.T. \\Compassionate\\
 (\\sumpatheis\\). Old adjective (\\sun, pasch“\\), in N.T. only here and
 # Ro 12:15
 Our "sympathetic" in original sense. \\Loving as brethren\\
 (\\philadelphoi\\). Old compound (\\philos, adelphos\\), here only in
 N.T. \\Tender-hearted\\ (\\eusplagchnoi\\). Late and rare compound (\\eu\\
 and \\splagchnon\\), in Hippocrates, Apocrypha, in N.T. only here and
 # Eph 4:32
 \\Humble minded\\ (\\tapeinophrones\\). Late compound (\\tapeinos, phrˆn\\),
 in Plutarch,
 # Pr 29:23
 here only in N.T.

07289
 \\Not rendering evil for evil\\ (\\mˆ apodidontes kakon anti kakou\\).
 \\Mˆ\\ and the present active participle of \\apodid“mi\\, to give back.
 The same phrase in
 # Ro 12:17
 and the same idea in
 # 1Th 5:15
 Peter may have obtained it from Paul or both from
 # Pr 17:13; 20:22
 "an approximation to Christ's repeal of the \\lex talionis\\
 # Mt 5:38
 which Plato first opposed among the Greeks" (Hart). Common use of
 \\anti\\ for exchange. \\Reviling for reviling\\ (\\loidorian anti\\
 \\loidorias\\). Allusion to
 # 2:23
 (Christ's own example). \\But contrariwise blessing\\ (\\tounantion de\\
 \\eulogountes\\). Adverbial accusative and crasis (\\to enantion\\) of
 the neuter article and the adjective \\enantios\\ (\\en, antios\\,
 opposite,
 # Mt 14:24
 "on the contrary." For \\eulogountes\\ (present active participle of
 \\euloge“\\) see
 # Lu 6:28; Ro 12:14
 (imperative \\eulogeite\\). \\For hereunto were ye called\\ (\\hoti eis\\
 \\touto eklˆthˆte\\). See
 # 2:21
 for this verb and use of \\eis touto\\ (pointing to the preceding
 argument). \\That ye should inherit a blessing\\ (\\hina eulogian\\
 \\klˆronomˆsˆte\\). Purpose clause with \\hina\\ and the first aorist
 active subjunctive of \\klˆronome“\\, a plain reference to Esau, who
 wanted "to inherit the blessing"
 # Heb 12:17
 after he had sold his birthright. Christians are the new Israel
 (both Gentiles and Jews) and are the spiritual descendants of
 Isaac
 # Ga 4:22

07290
 \\For\\ (\\gar\\). Reason for the entire exhortation in verses
 # 8,9
 and introducing in verses
 # 10-12
 a quotation from
 # Ps 34:13-17
 with some slight changes. \\Would love life\\ (\\thel“n z“ˆn agapƒin\\).
 "Wishing to love life." This present life. The LXX expressions
 are obscure Hebraisms. The LXX has \\agap“n\\ (participle present
 active of \\agapa“\\, not the infinitive \\agapƒin\\. \\Let him refrain\\
 (\\pausat“\\). Third person singular first aorist active imperative
 of \\pau“\\ to make stop, whereas the LXX has \\pauson\\ (second person
 singular). \\His tongue\\ (\\tˆn gl“ssan\\). See
 # Jas 3:1-12
 \\That they speak no guile\\ (\\tou mˆ lalˆsai dolon\\). Purpose clause
 with genitive article \\tou\\ (negative \\mˆ\\) and the first aorist
 active infinitive of \\lale“\\. But it can also be explained as the
 ablative case with the redundant negative \\mˆ\\ after a verb of
 hindering (\\pausat“\\) like
 # Lu 4:42
 See Robertson, _Grammar_, p. 1061. "Let him refrain his lips from
 speaking guile."

07291
 \\Let him turn away\\ (\\ekklinat“\\). First aorist active imperative
 third person singular of \\ekklin“\\, where the LXX has \\ekklinon\\
 (second person singular). Old verb, in N.T. only here,
 # Ro 3:12; 16:17
 Peter adapted the passage all through to his own construction and
 use. So as to \\poiˆsat“\\ (let him do) for \\poiˆson\\ (do thou),
 \\zˆtˆsat“\\ (let him seek) for \\zˆtˆson\\ (do thou seek), \\di“xat“\\
 (let him pursue) for \\di“xon\\ (do thou pursue), all first aorist
 active imperatives (of \\poie“, zˆte“, di“k“\\). See
 # Heb 12:14
 for "pursuing peace." If men only did!

07292
 \\Upon\\ (\\epi\\). In the case of righteous (\\dikaious\\, in the O.T. sense
 like \\dikaion Lot\\ in
 # 2Pe 2:7
 for their good, but in the case of men "that do evil" (\\epi\\
 \\poiountas kaka\\, "upon men doing evil things") "the face of the
 Lord" (\\pros“pon kuriou\\) is not for their good, \\epi\\ here
 approaching "against" in idea.

07293
 \\That will harm you\\ (\\ho kak“s“n humas\\). Future active articular
 participle of \\kako“\\, old verb (from \\kakos\\, bad) as in
 # Ac 7:6,19
 Any real hurt, either that wishes to harm you or that can harm.
 See the words in
 # Isa 50:9
 \\If ye be\\ (\\ean genˆsthe\\). Rather, "if ye become" (condition of
 third class with \\ean\\ and second aorist middle subjunctive of
 \\ginomai\\). \\Zealous of that which is good\\ (\\tou agathou zˆl“tai\\).
 "Zealots for the good" (objective genitive after \\zˆl“tai\\
 (zealots, not zealous), old word from \\zˆlo“\\
 # 1Co 12:12

07294
 \\But and if ye should suffer\\ (\\all' ei kai paschoite\\). "But if ye
 should also (or even) suffer." Condition of the fourth class with
 \\ei\\ and the optative (undetermined with less likelihood), a rare
 condition in the vernacular _Koin‚_, since the optative was a
 dying mode. If matters, in spite of the prophetic note of victory
 in verse
 # 13
 should come to actual suffering "for righteousness' sake" (\\dia\\
 \\dikaiosunˆn\\) as in
 # Mt 5:10
 (\\heneken\\, not \\dia\\), then "blessed" (\\makarioi\\, the very word of
 Jesus there which see, a word meaning "happy," not \\eulogˆtoi\\)
 "are ye" (not in the Greek). If the conclusion were expressed
 regularly, it would be \\eiˆte an\\ (ye would be), not \\este\\ (ye are).
 It is interesting to note the third-class condition in verse
 # 13
 just before the fourth-class one in verse
 # 14
 \\Fear not their fear\\ (\\ton phobon aut“n mˆ phobˆthˆte\\). Prohibition
 with \\mˆ\\ and the first aorist (ingressive) passive subjunctive of
 \\phobeomai\\, to fear, and the cognate accusative \\phobon\\ (fear,
 terror). "Do not fear their threats" (Bigg). Quotation from
 # Isa 8:12
 \\Neither be troubled\\ (\\mˆde taraxthˆte\\). Prohibition with \\mˆde\\ and
 the first aorist (ingressive) subjunctive of \\tarass“\\, to disturb
 # Mt 2:6; Joh 12:27
 Part of the same quotation. Cf.
 # 3:6

07295
 \\Sanctify\\ (\\hagiasate\\). First aorist active imperative of \\hagiaz“\\.
 This instead of being afraid. \\Christ as Lord\\ (\\kurion ton\\
 \\Christon\\). \\Ton Christon\\, direct object with article and \\kurion\\
 predicate accusative (without article). This is the correct text,
 not \\ton theon\\ of the Textus Receptus. An adaptation to Christ of
 # Isa 8:13
 \\Being ready always\\ (\\hetoimoi aei\\). No participle in the Greek,
 old adjective
 # Tit 3:1
 \\To give answer\\ (\\pros apologian\\). "For an apology," the old sense
 of \\apologia\\, an answer back, a defence (not excuse), as in
 # Ac 22:1
 from \\apologeomai\\ to defend (not to apologize). \\A reason\\
 \\concerning the hope that is in you\\ (\\logon peri tˆs en humin\\
 \\elpidos\\). Original sense of \\logon\\ (accusative of the thing with
 \\aitounti\\ with \\humƒs\\, accusative of the person) "concerning the in
 you hope." Ready with a spoken defence of the inward hope. This
 attitude calls for an intelligent grasp of the hope and skill in
 presenting it. In Athens every citizen was expected to be able to
 join in the discussion of state affairs. \\Yet with meekness and\\
 \\fear\\ (\\alla meta prautˆtos kai phobou\\). Of God
 # 2:18; 3:2,4
 not of man.

07296
 \\Having a good conscience\\ (\\suneidˆsin echontes agathˆn\\). Present
 active participle of \\ech“\\. See
 # 2:18
 for \\suneidˆsin\\ and
 # 3:21
 for \\suneidˆsis agathˆ\\ again ("a quasi-personification," Hart).
 \\That they may be put to shame\\ (\\hina kataischunth“sin\\). Purpose
 clause with \\hina\\ and the first aorist passive subjunctive of
 \\kataischun“\\, old verb, to put to shame
 # Lu 13:17; 1Pe 2:6
 \\Wherein ye are spoken against\\ (\\en h“i katalaleisthe\\). Present
 passive indicative of \\katalale“\\, for which see
 # 2:12
 with \\en h“i\\ also. Peter may be recalling (Hart) his own
 experience at Pentecost when the Jews first scoffed and others
 were cut to the heart
 # Ac 2:13,37
 \\Who revile\\ (\\hoi epˆreazontes\\). Articular present active
 participle of \\epˆreaz“\\, old verb (from \\epˆreia\\, spiteful abuse),
 to insult, in N.T. only here and
 # Lu 6:28
 \\In Christ\\ (\\en Christ“i\\). Paul's common mystical phrase that Peter
 has three times (here,
 # 5:10,14
 not in John, though the idea is constantly in John. Peter here
 gives a new turn (cf.
 # 2:12
 to \\anastrophˆ\\ (manner of life). "Constantly the apostle repeats
 his phrases with new significance and in a new light" (Bigg).

07297
 \\Better\\ (\\kreitton\\). Comparative of \\kratus\\ as in
 # 2Pe 2:21; Heb 1:4
 Patient endurance not only silences calumny (verse
 # 16
 is Christlike (verse
 # 18
 but it has a value of its own (verse
 # 17
 \\If the will of God should so will\\ (\\ei theloi to thelˆma tou\\
 \\theou\\). Condition of the fourth class again (\\ei--theloi\\) with \\ei\\
 and the optative. For a like pleonasm see
 # Joh 7:17
 \\For well-doing than for evil-doing\\ (\\agathopoiountas ˆ\\
 \\kakopoiountas\\). Accusative plural agreeing with \\humƒs\\ understood
 (accusative of general reference with the infinitive \\paschein\\ (to
 suffer) of the participles from \\agathopoie“\\ (see
 # 2:15
 and \\kakopoie“\\
 # Mr 3:4
 and see
 # 1Pe 2:14
 for \\kakopoios\\).

07298
 \\Because Christ also died\\ (\\hoti kai Christos apethanen\\). So the
 best MSS.; later ones \\epathen\\ (suffered). The example of Christ
 should stir us to patient endurance. \\For sins\\ (\\peri hamarti“n\\).
 "Concerning sins" (not his, but ours,
 # 1:18
 \\Peri\\ (around, concerning) with \\hamartias\\ in the regular phrase
 for the sin offering
 # Le 5:7; 6:30
 though \\huper hamartias\\ does occur
 # Eze 43:25
 So in the N.T. we find both \\peri hamarti“n\\
 # Heb 5:3
 and \\huper hamarti“n\\
 # Heb 5:1
 \\Once\\ (\\hapax\\). Once for all
 # Heb 9:28
 not once upon a time (\\pote\\). \\The righteous for the unrighteous\\
 (\\dikaios huper adik“n\\). Literally, "just for unjust" (no
 articles). See
 # 1Pe 2:19
 for the sinlessness of Christ as the one perfect offering for
 sin. This is what gives Christ's blood value. He has no sin
 himself. Some men today fail to perceive this point. \\That he\\
 \\might bring us to God\\ (\\hina hˆmƒs prosagagˆi t“i the“i\\). Purpose
 clause with \\hina\\, with second aorist active subjunctive of
 \\prosag“\\ and the dative case \\t“i the“i\\. The MSS. vary between
 \\hˆmƒs\\ (us) and \\humƒs\\ (you). The verb \\prosag“\\ means to lead or
 bring to
 # Mt 18:24
 to approach God (cf. \\prosag“gˆn\\ in
 # Eph 2:18
 to present us to God on the basis of his atoning death for us,
 which has opened the way
 # Ro 3:25; Heb 10:19
 ) \\Being put to death in the flesh\\ (\\thanat“theis men sarki\\). First
 aorist passive participle of \\thanato“\\, old verb (from \\thanatos\\
 death), to put to death. \\Sarki\\ is locative case of \\sarx\\. \\But\\
 \\quickened in the spirit\\ (\\z“opoiˆtheis de pneumati\\). First aorist
 passive participle of \\z“opoie“\\ rare (Aristotle) verb (from
 \\z“opoios\\ making alive), to make alive. The participles are not
 antecedent to \\apethanen\\, but simultaneous with it. There is no
 such construction as the participle of subsequent action. The
 spirit of Christ did not die when his flesh did, but "was endued
 with new and greater powers of life" (Thayer). See
 # 1Co 15:22
 for the use of the verb for the resurrection of the body. But the
 use of the word \\pneumati\\ (locative case) in contrast with \\sarki\\
 starts Peter's mind off in a long comparison by way of
 illustration that runs from verses
 # 19-22
 The following verses have caused more controversy than anything
 in the Epistle.

07299
 \\In which also\\ (\\en h“i kai\\). That is, in spirit (relative
 referring to \\pneumati\\). But, a number of modern scholars have
 followed Griesbach's conjecture that the original text was either
 \\N“e kai\\ (Noah also), or \\En“ch kai\\ (Enoch also), or \\en h“i kai\\
 \\En“ch\\ (in which Enoch also) which an early scribe misunderstood
 or omitted \\En“ch kai\\ in copying (\\homoioteleuton\\). It is allowed
 in Stier and Theile's _Polyglott_. It is advocated by J. Cramer
 in 1891, by J. Rendel Harris in _The Expositor_ (1901), and
 _Sidelights on N.T. Research_ (p. 208), by Nestle in 1902, by
 Moffatt's New Translation of the New Testament. Windisch rejects
 it as inconsistent with the context. There is no manuscript for
 the conjecture, though it would relieve the difficulty greatly.
 Luther admits that he does not know what Peter means. Bigg has no
 doubt that the event recorded took place between Christ's death
 and his resurrection and holds that Peter is alluding to Christ's
 _Descensus ad Inferos_ in
 # Ac 2:27
 (with which he compares
 # Mt 27:52; Lu 23:34; Eph 4:9
 With this Windisch agrees. But Wohlenberg holds that Peter means
 that Christ in his preexistent state preached to those who
 rejected the preaching of Noah who are now in prison. Augustine
 held that Christ was in Noah when he preached. Bigg argues
 strongly that Christ during the time between his death and
 resurrection preached to those who once heard Noah (but are now
 in prison) and offered them another chance and not mere
 condemnation. If so, why did Jesus confine his preaching to this
 one group? So the theories run on about this passage. One can
 only say that it is a slim hope for those who neglect or reject
 Christ in this life to gamble with a possible second chance after
 death which rests on very precarious exegesis of a most difficult
 passage in Peter's Epistle. Accepting the text as we have, what
 can we make of it? \\He went and preached\\ (\\poreutheis ekˆruxen\\).
 First aorist passive (deponent) participle of \\poreuomai\\ and first
 aorist active indicative of \\kˆruss“\\, the verb commonly used of
 the preaching of Jesus. Naturally the words mean personal action
 by Christ "in spirit" as illustration of his "quickening" (verse
 # 18
 whether done before his death or afterwards. It is interesting to
 observe that, just as the relative \\en h“i\\ here tells something
 suggested by the word \\pneumati\\ (in spirit) just before, so in
 verse
 # 21
 the relative \\ho\\ (which) tells another illustration of the words
 \\di' hudatos\\ (by water) just before. Peter jumps from the flood in
 Noah's time to baptism in Peter's time, just as he jumped
 backwards from Christ's time to Noah's time. He easily goes off
 at a word. What does he mean here by the story that illustrates
 Christ's quickening in spirit? \\Unto the spirits in prison\\ (\\tois\\
 \\en phulakˆi pneumasin\\). The language is plain enough except that
 it does not make it clear whether Jesus did the preaching to
 spirits in prison at the time or to people whose spirits are now
 in prison, the point of doubt already discussed. The metaphorical
 use of \\en phulakˆi\\ can be illustrated by
 # 2Pe 2:4; Jude 1:6; Re 20:7
 (the final abode of the lost). See
 # Heb 12:23
 for the use of \\pneumata\\ for disembodied spirits.