927
ally , ο κα x For gen. τῇ Σπαρουσίᾳ αὐτοῦ 24: constr., see 1. 12.
yt Th.ii.
13, σος
Jo. ii, 28.
z Single, in temp. sense, Jas. i. 15; Mk. iv. 17, viii.
ar Pet. iv.7; Mt. xxiv. 6,14. Seei. 8. bCf.
Abs., Acts xx. 25; Lk. xii. 32, xix. 15; Rev. i. 6, v. 10.
e See
Pet. iii. 22; Rev. xvii. 13.
‘cov Χριστου: all Gr. MSS. The early printed texts omd. του by error.
2 Ins. ελπισαντες (οι εν TH παρουσιᾳ αυτου ελπισαντες): G, with several latt. codd. Hil., Ambrst.,—also qui in adventu ejus crediderunt ; instances of Western license.
SqapadidS@ (?), SADP, 6733. Tr. txt., Nestle, R.V. See Wr., p. 360;
in ἀπαρχὴ, is defined by ἐν τῇ παρονσίᾳ. Some attach the latter phrase to ot Tov Χριστοῦ, referring it to the first advent; but Christ’s παρουσία in the N.T. always signifies His future coming. There is nothing to exclude O.T. saints (see x. 4; Heb. xi. 26, 40, John i. 11), nor even the righteous heathen (Acts x. 35, Matt. xxv. 32, 34, John x. 16), from the τάγμα of “those who are Christ’s ’’.
Ver. 24. εἶτα τὸ τέλος: ‘ Then (is) the end”’—sc., ‘‘at His coming”. Christ’s advent, attended with the resurrection of His redeemed to eternal life, con- cludes the world’s history; then ‘the harvest’? which is “the end of the world” (Matt. xiii. 39 f., 49; cf. Rev. xiv. 15 f.), ‘‘ the end of all things”’ (x Pet. iv. 7), the dénoiment of the drama of sin and redemption in which ‘the Adam” and “the Christ” have played out their respective parts, the limit of the human horizon.—As ἔπειτα was defined by ἐν τῃ παρουσίᾳ, so εἶτα by the two ὅταν clauses: ‘‘when He yields up the king- dom to His God and Father, when He has abolished every rule and every autho- rity and power”. The two vbs. denote distinct, but connected and complemen- tary acts. παραδιδῷ (the reading παρα- διδοῖ is sbj., not opt.: Bm., p. 46) is pr. sbj., signifying a proceeding, contingent in its date and manner of occurrence, but concurrent with εἶτα, which again rests upon éy 7. παρονσίᾳ. The aor. sbj. καταργήσῃ (Lat. futurum exactum) sig- nalises an event lying behind the παρα- διδῷ and by its nature antecedent thereto, —‘‘when He shall have done away, etc.” ; every opposing force has been destroyed, then Christ lays at the Father’s feet His kingdom. ‘‘Cum ftradat (not tradiderit : so Vg., reading wapad@) reg- mum, etc., cum evacuerit omnem princi-
Or παραδιδοι (2), BG.; so Lachm. ἐλέ. and
Bm., p. 46.
patum, etc.”—The title τῷ Θεῷ καὶ πατρί, ‘‘to Him who is God and Father,” contains the reason for this παράδοσις: Christ’s one aim was to glorify the Father (Luke ii. 49, John iv. 34, vi. 38, xvii. 4, etc.); this end was reached proxi- mately at the cross (John xix. 30), and will be so ultimately when our Lord, having ‘‘ subdued all things to Himself” (Phil. iii. 21), is able to present to the Father a realm dominated by His will and filled with His obedient sons (cf. Matt. vi. 9 f.). This is no ceasing of Christ’s rule, but the inauguration of God’s eternal kingdom: παραδιδῷ does not connote the losing of anything (see John xvii. 10); it is just the rendering to another of what is designed for Him (cf. 3, ν. 5, Rom. viii. 32, Luke iv. 6, x. 22, etc.). ‘The end” does not mean the termination of Christ’s sovereignty, which in its largest sense began before the world (John i. 1-3, xvii. 5) and is its goal (Col. i. 16); but the termination of the reign of sin and death (Rom. v. 21; cf. John vi. 37, Π.). At the συντέλεια “the throne of God and of the Lamb,” ‘the kingdom of Christ and of God,” fills the N.T. horizon (Eph. v. 5, Rev. Xi, 15, xxii. 3).--ἀρχὴν, ἐξουσίαν κ.τ.λ., shuld not be limited (with Ff. generally, Est., Ed., Gd., El.,Sm.; Everling, Paulin. Angelol, u.s.w., p. 44, in view of Eph. i. 21, vi. 12, Col. ii. 15, etc.) to angelic powers, or demons; nor (as by Cv., Gr.: cf. ii. 6) to earthly rulers: πᾶσαν... πᾶσαν . . . (See πάντας τοὺς ἐχθροὺς, 25 ; πάντα ὑπέταξεν, 27; also Rom. viii. 37- 39) embraces all forces oppugnant to God (Bg., Cr., Hn., Hf., Bt.), on earth or above it, whether they exercise princely sway (ἀρχὴν) or moral authority (éov- σίαν) or active power (δύναμιν). Death is a βασιλεὺς amongst these (Rom. v.