Or. wrote (on Matt. xxvii. 9), “Τη nullo regulari libro hoc positum invenitur, nisi in Secretis Elie prophete "—a lost Apo- cryphum; Jerome found the words both in the Ascension of Isaiah and the Apoca- lypse of Elias, but denies Paul’s indebt- edness to these sources; and Lt. makes out (see note, ad loc.) that these books were later than Paul. Origen’s sugges- tion has been adopted by many expositors, but is really needless; this is only an extreme example of the Apostle’s freedom in adopting and combining O.T. sayings whose substance he desires to use. The Gnostics quoted the passage in favour of their method of esoteric teaching.
ὅσα, of the last clause, is a climax to ἃ of the first— so many things as God prepared for those that love Him”: cf. 2 Cor. i. 20, Phil. iv. 8, for the pronomi-
g—I!.
A - - - ~ τὸ yap Πνεῦμα πάντα * épeuva,! καὶ τὰ βάθη τοῦ Θεοῦ.
a
οἶδεν ἀνθρώπων τὰ "τοῦ
τ ΠΡΟΣ ΚΟΡΙΝΘΙΟΥΣ Α 781 f δρ k Rom. viii. 11. τίς γὰρ ay wiPet ™ dvOpwTrou, ci μὴ τὸ " πνεῦμα “Tod ''"ἀνθρώ- +. εν de που τὸ ἐν αὐτῷ; οὕτω καὶ τὰ τοῦ Θεοῦ οὐδεὶς oidev” εἰ μὴ τὸ Πνεῦμα 52) Rev. li. 23. Dabs ah Soe 4 4 4 1 Rom.xi.33; Eph. iii. 18, in this connexion; Rev. ii. 24, only other inst. of plural. Ο/. Judith viii.14. © m With
generic art. in sing., Mt. xv. 11 ff., and in the expression ο υιος του ανθρωπου.
αν. ὃς, χίν. 14
Kom. i. 9, viii. 16, xii. 11; somewhat frequently in Ῥ. of human spirit; also Acts xvii. 16, xix. 21;
Lk. i. 47; Jo., xiii. 21.
lepavva, NAB*C. So elsewhere in N.T.
Σεγνωκεν, NABCDP, Euthal., Bas. first clause of the verse.
nal idiom.—In qrolpacev κ.τ.λ. Paul is not thinking so much of the heavenly glory (see note on δόξα, 7), as of the magnificence of blessing, undreamed of in former ages, which comes already to believers in Christ (cf. i. 5-7).---τ. ἀγαπ. αὐτὸν affirms the moral precondition for this full blessedness (cf. John xiv. 23)—a further designation of the ἅγιοι, πιστεύ- οντες, κλητοί, ἐκλεκτοὶ of chap. 1.
§ 8: ΤΗΕ REVEALING SPIRIT, ii. 10- iii. 2. The world’s rulers committed the frightful crime of ‘crucifying the Lord of glory,” because in fact they have only ‘the spirit of the world,” whereas ‘‘the Spirit of God” informs His messengers (19-12), who communicate the things of His grace in language taught them by His Spirit and intelligible to the spiritual (13-16). For the like reason the Cor. are at fault in their Christian views, being as yet but half-spiritual men (iii. 1-3).
Ver. 10. The true reading, ἡμῖν γάρ (cf. i. 26), links this ver. to the foregoing by way of illustration: ‘‘ For to ws (being of those that love Him) God revealed (them), through the Spirit”: cf. i. 18, Vili. 3, Xili. 2,1 John iv. 7; also ἄπεκα- λύφθη τ. ἁγίοις ἀποστόλοις κ.τ.λ., Eph. iii. 5, indicating the like ethical recepti- vity. ἀπεκάλυψεν echoes ἐν pvoryplo and τ. ἀποκεκρυμμένην (7), signifying a supernatural disclosure (see notes on i. 7, xiv. 6); cf. esp. Rom. xvi. 25, κατὰ ἀποκάλυψιν µνστηρίου, and Eph. 1. 17 in connexion with vv. 6 f. above. The ‘tense (aor.) points to the advent of Christianity, ‘‘the revelation given to Christians as an event that began a new epoch in the world’s history’? (Ed.).— The Spirit reveals,—‘ for the Spirit in- vestigates everything (πάντα épavvq), even the depths of God”: He discloses, for He first discovers—ov« ἀγνοίας, ἀλλ᾽ ἀκριβοῦς γνώσεως τὸ ἐρευνᾶν δεικτικόν (Cm.). The phrase describes απ Intelli- gence everywhere active, everywhere penetrating (cf. Ps. cxxxix. 1-7). For
(G eyvw). οιδεν, L, etc., conforming to
the complementary truth concerning the relation of Father and Spirit, see Rom. viii. 27. The Spirit is the organ of mutual understanding between man and God. P. conceives of Him as internal to the inspired man, working with and through, though immeasurably above his faculties (see iii. 16, Rom. viii. 16, 26, etc.). τὰ βάθη (pl. of noun βάθος) are those inscrutable regions, below all that “the eye sees” and that “comes up into the heart of a man” (ο), where God’s plans for mankind are developed: ef. Rom. xi. 33 Π., Eph. 1. 9 ff., iii. 18, and by contrast Rev. ii.24. These deep- laid counsels centre in Christ, and are shared by Him (Matt. xi. 27, John v. 20,