Il.
world” as dwelling in the firmament (Ascens. Isa., 10) ; of the “ air” as peopled by souls (Philo, Gig., i. 263). But even these form very partial analogies, and the passages in the Book of Enoch (ch. xv., 1ο, II, 12; xvi., 1), which have been taken to refer to the subject, are of un- certain interpretation (cf. Charles, Book of Enoch, p. 84). We have no definite knowledge, therefore, of the origin of this idea. But it seems to have been familiar enough to the readers to require no expla- nation.—rov πνεύματος τοῦ νῦν ἐνεργοῦν- τος ἐν τοῖς υἱοῖς τῆς ἀπειθείας : of the spirit that worketh now in the sons ο disobedience. How is the gen. τοῦ πνεύ- ματος to be construed? It naturally suggests itself to regard the “spirit” now mentioned as in apposition to the “ prince” just described. But to under- stand the gen. here as continuing the acc. ἄρχοντα (Riick., De Wette, Bleek, etc.) is to take too violent a liberty with grammar. The τοῦ πνεύματος is under the regimen of the ἄρχοντα as the ἐξουσίας is, and it adds something to the idea. The ruler over all that is called authority is also the ruler over this particular spirit. It is objected that the designation of a ruler over a spirit is an anomaly. But we have a parallel in the Pauline description of Christ as Κνρίον πνεύματος (2 Cor. iii, 18). The πνεῦμα here 15 not the spirit or mind of man (which would be incon- sistent with the force of the ἐξουσίας), nor is it a collective term equivalent to the ἐξουσία (for its form is against that, as is also the statement of its operation). It is either (a) the evil principle or power that comes into men from Satan, cf. τὸ πνεῦμα τοῦ κόσμον, I Cor. ii. 12; τὸ τοῦ ἀντιχρίστον, 1 Johniv. 3; ἕτερον πνεῦμα λαμβάνειν, Eph. iv. 23; or (δ) the per- sonal Spirit—that particular Spirit whose domain and work are in evil men. The latter is perhaps to be preferred, as in more definite accordance with the contrast with the Holy Spirit of God which seems to be in view. By ἀπειθεία is meant not merely unbelief, but disobedience. Its stated sense in the NT is that of “ obsti- nate opposition to the Divine will” (Thay.-Grimm, sub voce). The term υἱός in its topical sense and followed by the gen. of a thing, expresses what is in intimate relation to the thing, what belongs to it and has it as its innate quality. ‘Sons of disobedience” are those to whom disobedience is their very nature and essential character, who belong wholly to it. It is a well-known Hebrew idiom, occurring often in the NT, especi- ally in the case of Hebraisms of trans-
2—3.
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i Ch, i. 11 reff. ἀπ. Rom. xi. 30, 32; Heb. iv. 6, 11 ἡ. 2 Pet. ii. 18; see Heb. x. 33; Ezek. xix. 6. n Plur., Acts xiii. 22 only, and Jer. xxiii. 26.
li. 15, iv. 8 only.
1 και ners om. FGL ; up. ADK.