7--δ.
Fels " δόξαν " ἡμῶν. 8. ἣν οὐδεὶς τῶν * ἀρχόντων τοῦ ** αἰῶνος * τούτου 7 XY 43; 2
ἔγνωκεν, et γὰρ ἔγνωσαν, οὐκ ἂν τὸν " Κύριον τῆς "δόξης ” ἐσταύρω-
cf. Heb. ii. 10; 1 Pet. v. 1, 4, 10; Jo, xvii. 22. 7, 9); Eph. 1. 17; cf. Heb. ix. 6. Acts ii. 36, iv. 19.
vi. I4)—in its recondite meaning and larger implications,—as, ¢.g., im xv. 20-27 of this Ep. (where he relents from the im- plied threat of iii. 1 ff.), in Rom. v. 12-21, and xi. 25 ff., or Col. i. 15 ff., Eph. v. 22-32.—THYV ἀποκεκρυμμένην expands the idea of ἐν µυστηρίῳ (see paris.): P. utters, beneath his plain Gospel tale, the deepest truths ‘‘in a guise of mystery” —‘‘that (wisdom) hidden away (ἀπὸ τ. αἰώνων, Col. i. 26), which God predeter- mined before the ages unto (ets, aiming at) our glory’. That the Gospel is a veiled mystery to many accords with past history and with God’s established purpose respecting it; ‘‘est occulta ante- quam expromitur: et quum expromitur, tamen occulta manet multis, imperfectis” (Bg.). The ‘‘ wisdom of God’’ now τε- vealed, was destined eternally ‘‘for ας” —‘‘the believers”’ (i. 21), ‘‘the called” ϱ 20. πε εΙροττ α οτι those that received the Spirit of God”’ (το ff.), as men who fulfil the ethical conditions of the case and whom “it has been God’s good pleasure to save’’ (i. 21); see the same thought in Eph. i. 4 ff. This δόξα is not the heavenly glory of the saints; the entire ‘ministry of the Spirit” is ἐν δόξῃ and carries its sub- jects on ἀπὸ δόξης εἰς δόξαν (2 Cor. iii, 8-18); His ἀπαρχὴ effects a glorious transformation, by which the base things of the world put to shame its mighty (1. 27 ff.), and “our glory’ overthrows “the rulers of this world”’ (6), ‘‘ increas- ing as theirs wanes” (Lt.), cf. Rom. viii. 30. This present (moral) glory is an ‘‘earnest”’ of “that which shall be re- vealed”’ (Rom. viii. 18 f.). For προώρι- σεν, marked out beforehand, see Ρατὶς., and notes to Rom. viii. 29 f.
Ver. 8. fv ovdels κ.τ.λ.: “which (wisdom) none of the rulers of this age has perceived’’—all. blind to the sig- nificance of the rise of Christianity.— ἔγνωκεν, a pf., approaching the pr. sense (novi) which ot8a had reached, but implying, as that does not, a process— has come to know, won the knowledge of. —ot ἄρχοντες κ.τ.λ., repeated with em- phasis from ver. 6—sc, ‘‘the rulers of this (great) age,” of the world in its length of history and fulness of ex- perience (see x. 11, and note; cf. Eph. i.
Cor. iii.18; iv. 17; 10 times in
P. besides;
a Jas. ii. 1; similarly, Acts vii. 2 (Ps. xxviii. 3, xxiii. b See i. 23; c/. Mt. xx. 19, xxvi. 2; Lk. xxiii. 33; Jo. xix. 18;
1ο, iii. 5, Rom. xvi. 25 f.). The leaders of the time showed themselves miserably ignorant of God’s plans and ways in dealing with the world they ruled; ‘for if they had known, they would not have crucitied the Lord of glory”. The Lord of glory is He in whom “our glory” (7) has its manifestation and guarantee—first in His earthly, then in His heavenly estate (cf. xv. 43, 49).---τῆς δόξης, gen. of characterising quality (cf. Eph. i. 17, Acts vii. 2). This glory of the Son of God the disciples saw (John i. 14) ; of it believers now partake (Rom. viii. 2g f.), and will partake in full hereafter (2 Cor. iii. 18, Phil. 11. 21, etc.), when it culminates in a universal dominion (xv. 23:20, ΕΠΙ. π. ο Ἡ, ted: 1-) ).aulis view of Christ always shone with ‘‘ the glory of that light” in which he first saw Him on the road to Damascus (Acts xxii. 11). Caiaphas and the Sanhedrin, Pilate and the Roman court (cf. Acts xili. 27 f., I Tim. vi. 13) saw nothing of the splen- dour clothing the Lord Jesus as He stood before them; so knowing, they could not have crucified Him. The expression κύριος τῆς δόξης is no syn. for Christ’s Godhead; it signifies the entire grandeur of the incarnate Lord, whom the world’s wise and great sentenced to the cross. Their ignorance was a partial excuse (see Luke xxiii. 34, Acts xiii. 27); but it was guilty, like that of Rom. i. 18 f. The crucifiers fairly τε- presented worldly governments. Mark the paradox, resembling Peter’s in Acts iii. 15: ‘‘Crux servorum supplicium—eo Dominum ρ]οτία affecerunt” (Bg.). The levity of philosophers in rejecting the cross of Christ was only surpassed by the stupidity of politicians in inflicting it; in both acts the wise of the age proved themselves fools, and God thereby brought them to ruin (i. 28). For εἰ . « « ἄν, Stating a hypothesis contrary to past fact (the modus tollens of logic), see Bn. § 248; and cf. xi. 31. '