Bible Commentary (1871–1879 Edition)
2 PETEK II.
The Wicked Principles of Seducers Described,
7%e Godly are Delivered out of Temptations.
New Testament or LXX. : equivalent to the usual Greek, Q'enna. Not inconsistent with 1 Peter 5.8; for thougli tbeir llnal doom is hell, yet for a time they are permitted to roam beyond it in "the daritness of this world." Slaves of Tartarus (called " the abyss," or " deep," Luite 8.
strength." beasts Greek, "cinlmals" (cf. Psalm 49. 20), natural—Transposed in the oldest MSS., "Born natural," i.e., born naturally so: being in their very nature (i.e., naturally) as such (irrational animals), born to be taken and destroyed (Greek, "unto capture and destruction," or corruption, Note, Galatians 6. 8; cf. end of this verse, "sliall perish," lit., shall be corrupted, in their own corrvp'
31 ; " the bottomless pit," Revelation 9. 11) may also come upon earth. Step by step they are given to Tartarus, until tion. Jude 10, " naturally , . . con-upt themselves," and 80 destroy tliemselves; for one and the same Greek word expresses corruption, the seed, and destruction, the developed at last they shall be wholly bound to it. «Ieliverecl—as the Judge delivers the condemned prisoner to tlie officers (Revelation 20. 2). Into chains—(Jude 6.) The oldest MSS. read, "dens," as Alford translates: the Greek, however, may, in Hellenistic Greek, menu "chains," as Jude expresses it. They are "reserved" unto lull's "mist of darkness" as their final "judgment" or doom, and meanwhile their exclusion from the light of lieaven fruit), speak evil of— Greek, "in the case of things which they understand not." Cf. the same presumption, the parent of subsequent Gnostic error, producing an opposite, though kindred, error, "the worshipping of good angels:" Colossians 2. 18, " intruding into those things which he hath not seen." 13. receive—"shall carry as their due." reward of—i.e., /or their "unrighteousness." [Al.- FORD.] Perhaps it is implied, unrighteousness shall be Ita own reward or punishment. "Wages of unrighteousness" (ti. 15) has a dif Terent sense, xriz., the earthly gain to be is begun. So the ungodly were considered as virtually "in prison," though at large on the earth, fiom the moment that God's sentence went forth, though not executed till 120 years after. 5. eighth i. e., Noah, and seven others. Contrasted with the densely-peopled "world of the ungodly." preacher—not only " righteous" himself flTOcJi ftjf " unrighteousness." In the day-time translate as Greek, "counting the luxury which is in the day-time (not restricted lo night, as ordinary revelling. Or as Vulgate, Calvin, &c., 'the luxury whicli is btU for a day:' so Hebrews 11. 25, ' the pleasures of sin for a season ;' and 12.
(cf. V. 8), but also "a preacher of righteousness:" adduced by Peter against the licentiousness of the false teachers (v.
2) who have no prospect before them but destruction, even as it overtook the ungodly world in Noah's days. 6. with—"TO overthrow." [Alford.] ensnin|»le—" of (the fate that should befall) those who in after time should live ungodly." Cf. Jude 7, " set forth for an example." 7. Just—righteous, filthy conversation—/ (7., " behaviour in licentiousness" (Genesis 19.5). the wicked Greek, "lawless:" who set at defiance the laws of nature, as well as man and God. Tlie Lord reminds us of Lot's faithfulness, but not of his sin in the cave: so in Raliab's case. 8. vexed— G?-eeA;, " tormented." 9. knoweth how —He is at no loss for means, even wlien men see no escape, out of—not actually from, temptations— d ials, to be punished— Greefc, "being punished:" a.s liie lallcn angels {V. 4i, actually under sentence, and awailing lis
16, Esau) to be pleasure," i. e., to be their chief good and highest enjoyment. Spots in themselves, blemishes disgraces : bringing blame (so the Greek) 07i the Church and on Christianity itself, sporting themselves Greek, "luxuriating." with— Greek, " IN." decclvlngs—or else passively, "deceits:" luxuries gotten by deceit. Cf. Matthew
13. 22, " Deceitfulness of riches;" Ephesians 4. 22, " Deceitful lusts." Whilst deceiving others, they are deceived themselves. Cf. with English Version, Phllippians 3. 19, "Whose glory is in their shame." "Their own" stands in opposition to "you:" "Whilst partaking of tho lovefeast (cf. Jude 12) with you," they are at the same time "luxuriating In their otm decelvlngs," or "deceits" (to which latter clause answers Jude 12, end: Peter presents the positive side, "they luxuriate in their own decelvings;" Jude, the negative, "feeding themselves without fear"). But several of the oldest MSS., Vulgate, Syriae, and Sahidic Versions read (as Jude), "In their own love feasts:" "their own" will then Imply that they pervert the love-feasts so as to make them subserve their owii. selfindulgent purposes. 14. full of adultery lit., "full of an adulteress," as though they carried about adulteresses always dwelling in tlieir eyes: the eye being the avenue of lust. [HoRNEius.] Bkngel makes the adulteress who final execution. Sin is already its own penalty; hell will be its full development. 10. chiefly—they especially will be punished (Jude 8). alter—following after, lust of wncleannesa—defilement : " hankering after polluliug and unlawful use of the flesh." [Alford.] goveriiiuent —Greek, "lordship," "dominion" (Jude 8). Preminiptuous Greek, "Darers." Self-will begets presurnplioii. Presumptuously daring, are not afraid—though llieyare so Insignificant in might; Greek, "trenit)le not
" (Jude 8, end), speak evil of— Greek, "blaspheme." dignities—Om*, "glories." 11. which are—though they are. {greater than these blasphemers. Jude instances J/ic/ioei. nju;ain8t thein—against "dignities," as for instance, the fallen angels: once exalted, and still retaining traces of their former power and glory, railing accusation— f/rrrA-, "l)lasplieining Judgment" (Jude 9). before the Iord— in the presence of the Lord, the Judge, In reverence, they abstain from Judgment. [Bengbl.] Judgment belongs to God, not the angels. How great Is the dignity of the saints who, as (;hrist'8 assessors, shall hereafter Judge angels! Meanwhile, railing judgments, though spoken with truth, rt<;ain»< dignities, as hv\nf uttered Irreverentfills their eyes, to be "alluring desire." that cannot cease—"that cannot he made to cease from sin." beguiling—" laying baits for." unstable—not firmly established In faith and piety, heart—not only the eyes, which are tht channel, but the heart, the fountain-head of lust. Job 31. 7, "Mine heart walked after mine eyes." covetous practices—The oldest MSS. read singular, "covetousuess." cursed children—rather as Greek, "children of curse," i. e., devoted to tho curse. Ctcrsing and covetoiisne.is, as in Balaam's case, often go together: the curse he designed for Israel, fell on Israel's foes and on himself. True believers bless, anil curse not, and so are ly, are of the nature of "blasphemies" (f/rcfA- .• 1 Corinthians }. 4, 5). If superior angels dare not, as l)eing In the pre.Nence of God, the Judge, speak evil even of the bad angels, how awful the presumption of those who speak evil blasphemously of good "dignities." 2 Samuel 10.7, blessed. 15. have—Some of the seducers are spoken of as already come, others as yet lo come, following—out: so the Greek, the way—{Numbers 22. 2;^, 32; Isaiah 50.
11.) son of Ilosor—the same as Jieor (Numliers 22.5). This word was adoi)ted, perhaps, because tlu kindred word Ila.iar means flesh; and Balaam Is Justly termed sou of carnality, as covetous, and th(! entlcer of Israel to lust. loved the wages of unrighteousness—and therefore wislied (In order to gain them from Hahik) to curs« Israel whom God had blessed, and at last gave the liclU Ish counsel, that the only way to brln^^God's curse on Is« htel was lo (Millce them to fleshly lust and idolatry, which often go together. 10. was rebuked— (.ii-ciA-, "had a rebuke," or conviction; an cxjosurc of his sptH'.ious wickedness on his being tested (tho root verb of the Greek noun means to convict on testing). Ma— Greek, " his own :"
8, Slilmcl ; Numbers 18. 2, 3, Korah, &c., referreil to also in Jude 11; Numbers I'i. 8, "Were ye (Aaron and Miriam) not afraid to speak evil of my servant Moses?" The angels who sinned still retain the Indelible Impress ol majesty. Katan Is still "a strong man:" "prince of tliis world ;" and under him are " principalities, powers, rulers of the darkness of tills world." We are to avolil Irreverence in regard to them, not on their account, but on acSOUnlof God. A warning to those who use .Satan's name Irreverently and In blasphemy. "When tlie ungodly suraetli Uatan, he curseth his own soul." lH. (Jude 10. l!l). But—In contrast to the "angels," v. II. brute— "Irrational." In contrast to anytL'. that "excel in 520 his own beast convicted him of his own Iniquity.
Tne Wicked Principles nf Seducers Described. 1 PETER III. The Cerl'iivly rf r/ir/x/'s Second Coming felt it less necpssiiry to write. [lKNfjFi,.] unto you—The Sri-oiiil Kpistli-, lliounh iiiorc nc!ii i ;il in its address, yet lit., "beast of burden;" the ass was the ordinary animal nsed in riding in Palestine, dumb — G'/ ec/c, " voici-lessspcaking in man's voice :'' marking the marvell Dus nature of thf miracle, forbnde — " hiiulereil." It was not the words of the ass (lor it merely deprecateti his beating i/!(,7»((<?(7 especially I lie suiiie persons :is the First Epistle was purticulaiiy addressed to. pui c — ra., " pure wlien examined liy sunlight ;" "sincere." Adulterated with no error. Opposite to " having tlie understanding daritried." Alfoud explains. The mind, will, ami affection, in relation to the outer world, being turiu-d to God [the iSun of the soul], and not obscured by fleshly and selfish regards, by way of Greek, "in," in putting you in remembrance (ch. 1. 12, 13). Ye already know {v. 'Si; it is only needed that I remind you (Jude 5). 3. prophets—of the Old Tes-
It), but the miraculous foci of its speakiny at all, wliicli wit/iliood Balaam's perversity in desiring to go after God had forbidden him in the first instance. Thus indirectly tlie ass, and directly the angel, rebuked his worse tlian asinine obstinacy; t\\e sl&s turned aside at the sight of the angel, but Balaam, after God had plainly said, Thou shalt not go, persevered in wishing to go for gain ; thus the ass, in tament. of us—The oldest MSS. and I'^^^cie read, "And of the commandment of the Lord and Saviour (declared) by YOUK apostles" (so "apostle of the Gentiles," Romans art, /orftade his madness. How awful a contrast—a (iuwift beast forbidding an inspired prophet! 17. (Jude 12, 13.) wells—"clouds" in Jude; both promising (cf. v. 19) water, but yielding none; so their "great swelling words" are found on trial to be but "vanity" (ti. 18). clouds— The oldest MSS. and versions read, "mists," dark, and not transparent and bright as "clouds" often are, whence the
11. 13)—the apostles who live among yoa in the jiresent time, In contrast to the Old Testament " prophets." 3. Knowing this first—from the word of the apostles, shall come —their very .scoffing shall confirm the truth of the prediction, scoffers—The oldest MSS. and Vulgate add, " (scoffers) iyi (i. e., with) scoffing." As Revelation H. 2, " Harping with harps." walking after their own lusts—(Ch. 2. 10; Jude 16. 18). Their own pleasure is their sole law, unrestrained by reverence for God. 4. (Cf. Psalm 10. 11; 73.
latter term is applied sometimes to tlie saints ; fit emblem of the children of darkness. "Clouds" is a transcriber's correction from Jude 12, where it is appropriate, "clouds. . . without water" (promising what they do not perform); but not here, "mists driven along by a tempest." mist blackness ; "the chilling horror accornpanj'ing dark-
11.) Presumptuous skepticism and lawless lust, setting nature and its so-called laws above the God of nature and revelation, and arguing from the past continuity of nature's phenomena that there can be no future interruption to them, was the sin of the antediluvians, and shall be that of the scoffers in the lastdays. Where—Implying that it ought to have taken place before this, if ever it was to take place, but that it never will, the promise—which you, believers, are so continually looking for the fulfllment of {v. 13). What becomes of tlie promise which you tallc so much of? Ma—ChrisPs; the subject of prophecy from tlie earliest days, the fathers—to whom lite promise was made, and who rested all their hopes on i t. all things —in tlie natural world ; skeptics look not beyond this, as they were— contmue as they do ; as we see them to continue. From the time of the promise of Christ's coming as Saviour and King being given to the fathers, down to the present time, all things continue, and have continued, as they now are, from " tlie beginning of creation." The "scoffers" here are not necessarily al licisls, nor do they maintain that the world existed from eternity. They are willing to recognize a God, but not the God of revelation. They reason from seeming delay against the fulHIment of God's word at all. 5. Refutation ol ( heir scoffing from Scripture liistory. willingly—wilfully ness." [Benoei.] 18. allure— Gree, "lay baits for." through Greek, "in;" the lusts of the flesh being the element IN which they lay their baits, much wantonness —Greek, "by licentiousness;" the bait whicli they lay. clean escaped Greek, " really," &c. But the oldest MSS. and Vidgate read, "scarcely," or " for but a little time;" scarcely have they escaped from them wlio live in error (the ungodly world), when they are allured by these seducers into sin again {v. 20). 19. promise . . . liberty (Christian)—these promises are instances of their "great swelling words" (u. 18). The liberty which they propose is such as fears not Satan, nor loathes the flesh. Pauline language, adopted by Peter here, and 1 Peter 2. 16, Note; cf. ch.3. 15; Romans 6. l(J-22; 8. 15, 21; Galatians 5. 1, 13; cf. John 8. 31. corruption— Note, v. 12, "destroyed . . . perish . . . corruption." of whom— "by whatever . . . by the same, &c." 30. after they— the seducers '•themselves" have escaped (v. 19; Note, Hebrews 6. 16). pollutions—which bring" corruption" (u. 19). through— G'ccci-, "IN." linowlcdge — Greek, "full and accurate knowledge." the L.ord and Saviour Jesus Christ—solemnly expressing in full the great and gracious One from wliom they fall, latter end Is worse . . . than the beginning —Peter remembers Christ's words. " Worse" stands opposed to "better" (u. 21). 31. the way of righteousness —" the way of truth" (u. 2). Christian doctriiie, and " the knowledge of the Lord and Saviour," turn—back again ; so the Greek, from the holy commandment— tlie Gospel which enjoins holiness; in opposition to llieir corruptUm. " Holy," not that it makes holy, but because it onglit to be kept im iolate. [Tittmann.] delivered—once for all; tlipy do not wish to know. Their ignorance is voluntary, they . . . are ignorant of—In contrast to v. 8, " Be not ignorant of this."
Lit., in both verses, "Tliis escapes theih not ice (sagacious philosopliers though they think thenisilves) ;" "let this not escape your notice." They obstinately shut their eyes to the .Scripture record of the creation and the deluge; the latter is the very parallel to the coming judgment by admitting no turning back. SJa. But—You need not wonder at the event ; for dogs and swine they were before, and dogs and swine they will continue. They "scarcely" (v.
fire, which Jesus mentions, as Peter doubtless remembered, by the word of God—not by a fortuitous concurrence of atoms. [Alford.] of oUl~Grcck, " from of old ;' from the first beginning of all things. A confutation of their objection, "all things continuo as they were from THE BEGINNING OF CREATION." Before tlie fiood, the same objection to the possibility of tlie flood might have been urged with the same plausibility: The heavens (sky) and earth have been FitoM of oi.d, how unlikely then that they should not continue so ! liul, replies Peter, the flood came in spite of their reasonings; so will the conflagration of the earth come in spite of the ".scoffers" of the last days, changing the whole order of things (the present "world," or as Greek means, "order"), and introducing the new heavens and earth (v. 13). eArtb standing out of— Greek, "consisting of," t. e.. "formed out of the water." The waters under the (Irmamenl were at creation gathered together into one jilace, and the dry land emerged out of, and above them. In— rather, "bp means of the water," as a great instrument (along with
18) have escaped from their filthy folly, when tliey again are entangled in it. Then they seduce others who have in like manner "for a little time escaped from them that live In error" (t). 18). Peter often quoted Proverl)s in his First Epistle (1. 7; 2. 17; i. 8, 18; another proof that both Epistles come from the same writer.
CHAPTER III.
Ver. 1-18. SURENESS of Christ's Coming, and its Accompaniments, Declared in Opposition to Scofkek;? about TO Arise. God's Long-Sukferi no a Motive to Repentance, as Paul's Eplstles Set Kokth ; Concluding Exhortation to Growth in the Knowledge OF Christ. 1. now—"This nowa second Kpistle I write." Therefore he had lately written the former Eplslle. The seven Catholic Epistles were written by James, John, and Jude, shortly before their deaths; previously, vhilst liav Ing (he prospect of being still for some titne alive, they fire) in the changes wrought on the earth's surface to pr©« pare It for man. Held together by the water. The eartb 521
TJie Godly Warned to Hasten their Repentance, 2 PETER III. and Exhorted by the Apostle to a Holy Life.
part; so also Paul (1 Thessalonlans 5. 2) and John (Revelation 3.3; llj. 15). tiie lieavens—which the scoffers say arose out of the water bj/ the efficacy of the water itself. [TiTTMANN.] 6. Whereby— Greek, "IJy which" (plunil). By means of which lieavens and eartli (in respect to tlie WATERS wliich tlowetl together from both) the then world perished (i. e., in respect to its occupants, men and animals, and its then existing order: not was annihilated); sliall "continue" as they are (v. 4; Matthew 24. 35; Revelation 21. 1). witli a great noise—with a rushing noise, like that of a whizzing arrow, or the crash of a devouring flame, elements—i/t« component materials of the world, [Wahl.J However, as " the works" in the earth are mentioned separately from " the earth," so it is likely by " elements," mentioned after "the heavens," are meant " the works therein," viz., the sun, moon, and stars (as ThkOPHILUS OF Antioch, p. 22, 148, 2*28; and Justin Martyk, Apology, 2. 44, use the word " elements") : these, as at creation, so in the destruction of the world, are mentioned. [Bengel.] But as "elements" Is not so used in Scripture Greek, perhaps it refers to the component materials of " the heavens," including the heavenly bodies; It clearly belongs to the former clause, "the heavens," not to the following, "the earth," &c. melt—be dissolved, as in ti. 11. the works . . . therein—of nature and of art. 11. Your duty, seeing that this is so, is to be ever eagerly expecting the day of God. tlien—Some oldest MSS. substitute "thus" for " then :" a happy refutation of the " thus" of the scoffor in the flood "the fountains of the great deep were broken up" from the earth (1.) below, and " the windows of heaven" (2.) above " were opened." The earth was deluged by that water out of whicli it had originally risen.
7. (Cf. Job 28. 5, end.) which are now—" the postdiluvian visible world." In conti'ast to " that then was," v. fi. the same—Other oldest MSS. read, " His" (God's), kept In store— Greefc, " treasured up." reser^'ed—"kept." It
Is only God's constantly watchful providence which holds together the present state of things till His time for ending it. 8. be not Ignorant—as those scoffers are (u. 5). Besides the refutation of them (d. 5-7) drawn from the history of the deluge, here he adds another (addressed more to believers than to the mockers), God's delay in fulfilling His promise is not, like men's delays, owing to inability or fickleness in keeping His word, but through "long-suffering." this one thing-as the consideration of chief importance (Luke 10. 42). one day . . . thousand years — Psalm 90. 4: Moses there says. Thy fers, II. 4 {English Version, "AS they were," Greek, " thus"), shall be Greek, "are being (in God's appointment, soon to be fulfilled) dissolved ;" the present tense implying tlia certainty as though it were actually present, what manner of men to be—Exclauuvtory. How watcliful, prayereternity, knowing no distinction between a thousand years and a day, is the refuge of us creatures of a day. Peter views God's eternity in relation to the last day: that day seems to us, short-lived beings, long in coming, but u'Hh ful, zealous ! to be—not the mere Greek substantive verb of existence {einai), but (huparchein) denoting a state or condition in which one is supposed to be. [Tittmann.] What holy men ye ought to be found to be, when the event comes I This is " the holy commandment" mentioned in v. 2. conversation . . . gw Uinesa—Greek pUu'al: Behaviours (towards men), godlinesses (or pieties towards God) in their manifold modes of manifestation. Vi. hasting luito with the utmost eagerness desiring [Wahl], praying for, and contemplating, thecomlng Saviourasat hand. The Greek may mean " hasten! ng (t. e., iirging onward [Al FOK0] the day of God;" not tliat God's eternal appointment of the time Is changeable, but God appoints as instruments of accomplishing those events which must be first before the day of God can come. By praying for His coming, furthering the preaching of the Gospel for a witness to nil nations, and bringing In those whom "the long-suffering of God" waits to save, we hasten the Lord the interval is irrespective of the idea of long or short. His eternity exceeds all measures of time: to His Divine knowledge all future things are present: His power requires not long delays for the performance of His work: His long-suffering excludes all impatient expectation and eager haste, such as we men feel. He is equally blessed in one -day and in a thousand years. He can do the work of a thousand years in one day: so in v. 9 it is Slid, "He is not slack," i.e., "slow:" He has alwaj-s the i/Ower to fulfil His " promise." tliousand years as one day—uo delay which occurs is long to God: as to a man of countless riches, a thousand guineas are as a single penny. God's ceonologe (eternal-ages measurer) differs wholly Irom man's hoi'ologe (ftour-glass). His gnomon (dial-pointer) shows all the hours at once in the greatest activity and in perfect repose. To 'Him the hours pass away, neither more slowly, nor more quickly, than befits His economy. There is nothing to make Him need either to hasten or delay the end. The words, " with the Lord" (Psalm 90. 4, "In thy sight"), silence all man's ol)jection8 on the ground of his incapability of understanding this. [Bengel.] 9. slack—slow, tardy, late; exceeding the due time, as tliough that time were already come. Hebrews the coming of the day of God. The Greek verb Is always in New Testament used as neuter (as English Version here), not active; but the LXX. use it actively. Christ says, "Surely I come quickly. Amen." Our part Is to speed fo)-ward this consummation by praying, " Even so, come. Lord Jesus." the coming Greek, "presence" of a person: usually, of the Saviour, the day of Gotl-God has given many myriads of days to men: one shall be the great "day of God" Himself, wherein—rather as Greek, "on account of (or owing to) which" day. heavens —the upper and lower regions of the sky. melt—onr igneous rocks show that they were once In a liquid state. 13. Nevertheless-" But :" in contrast to the destructive
10. 37, " Will not tarry." his promise—which the scoffers cavil at. Ver. 4, "Where Is the promise?" It shall be surely fulfilled "according to His promise" (v. 13). some the "scollers." count—His promise to be the result of "slackness" (tardiness). long-suffering — waiting until the full number of those appointed to "salvation" (v.
15) shall be completed, to us-ward—The oldest MSS., Vulyale, Nyriac, &c., read, " towards you." any—not desiring that, any, yea, even that the scoffers, should perish, which would be the result if He did not give si)ace for repentance, come s/o and be received to repentance: the (jreek implies, there Is room for their being received to repentance (cf. Greek, Mark 2. 2; John 8. 37). 10. The certainty, suddenness, and concomitant effects, of the coming of the day of the Lord. Faber argues from this tliat the ni Uleniiiiim, &e., must precede Christ's literal coming, not follow it. But "the day of the Lord" comprehends the wliole series of events, beglnnwig with the promlllcnnlal advent, and ending with the destrucdlon of the wicked, and final conflagration, and general Judgment (which last Intervenes between the conllagratlon and the renovation of the earth), will—Emphatlcal. lint (In spite of the mockers, and notwithstanding the delay) oome and be present the dayof the Lord sham,, as a lliltf —Peter rcmcmberH and repeats his Ijord's Image (Luke efl'ects of the day of God stand Its construct ive eli'ects. As the flood was the baptism of the earth, eventuating In a renovated earth, partially dellvei"ed from " the curse," so the baptism with fire shall purify the earth so as to be the renovated abo<le of regenerated man, wholly freed from the curse, his promise—(Isaiah (rt. 17; 6ii.'22.) The "we" Is not emphatlcal as In English Version, new heavens—new atmospheric heavens surrouiullng the renovated earth. rlg UteonHnvHa—duiellcth In that coming world as Its essential feature, all pollutions having been removed. 14. tliat ye . , . be found of him—" In Ills sight" [AlfokdJ, at Ills coming ; jilalnly Implying a per' sonal coming, without spot—at the coming marriage feast of the Lamb, In contrast to ch. '2. 13, "Spots they are and blemishes while they feast," not having on the King's pure wedding garment. I>lnmeless — (1 Corinthians 1.8; Phlllpplans I. 10; 1 Thessalonlans 3. 13; 5.23.) in pence—Ip all lis aspc<'ts, towards (Jod, your own consciences, ani your fellow-men, and as Its consequence eternal blessedness: " the God of peace" will effect this /or
12.39, 41) used In the conversation In which he took a 622