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1Pe_5:8. νήψατε (chap. 1Pe_4:7), γρηγορήσατε , cf. 1Th_5:6; placed in juxtaposition by asyndeton “in nervous conciseness, in virtue of which ὅτι , too, is omitted before ὁ ἀντίδικος ” (Wiesinger). Temperance and watchfulness are specially necessary, in order to remain faithful amid all the temptations of suffering. The reason is given in what follows.
ὁ ἀντίδικος ὑμῶν διάβολος ] Hensler’s explanation: “slandering opponents,” requires no refutation.
διάβολος is a substantive, in explanatory apposition to ὁ ἀντίδ . ὑμῶν , which latter is used, in this passage only, to designate the devil (corresponding to the Hebrew ùÒÈèÈï , which, however, the LXX. always translate by διάβολος ). The word denotes strictly an opponent in a court of justice; but it occurs also in a general sense as “adversary.” Schott would retain the original application, after Zec_3:1 ff., Rev_12:10, in that “the devil will, as it were, compel God to declare in condemnatory judgment that the Christians have forfeited salvation;” but there is no allusion to the divine judgment here, the καταπίνειν is rather indicated as the aim of the devil.
ὡς λέων ὠρυόμενος ]
[276] ὠρύεσθαι peculiariter dicitur ἐπὶ λιμῷ κλαιόντων λύκων , ἢ λεόντων , ἢ κυνῶν (Hesych.), cf. Psa_104:21.
περιπατεῖ (Job_1:7; Job_2:2) ζητῶν τίνα καταπίῃ ] περιπατεῖν and ζητῶν belong strictly to each other, so that the comparison with the lion applies to both (Steiger). The efforts of the devil are directed against Christians, who, as such, do not belong to him; as long as they remain faithful to their Christian calling, he can do them no harm (1Jn_5:18), therefore he is on the look-out whom (according to the reading: τίνα καταπίῃ ) he may devour, or if he may devour any one (according to the reading: τινὰ καταπιεῖν ), by alluring to unfaithfulness.[277]
ΚΑΤΑΠΊΝΕΙΝ , “devour,” denotes complete destruction. Chrysostom (Homil. 22, ad popul. Antioch.): circuit quaerens, non quem mordeat vel frangat, sed quem devoret.
[276] Augustin (Sermo 46 de divers. c. ii.): Christus leo propter fortitudinem, diabolus propter feritatem; ille leo ad vincendum, iste leo ad nocendum.
[277] Hofmann irrelevantly remarks that ζητεῖν , followed by an interrogative, means: to consider a thing; the word above is evidently stronger than that.