φῶς οἰκῶν ἀπρόσιτον: This is a grander conception than that in Ps. civ. 2, ‘Who coverest thyself with light as with a garment’’. Here, if one may venture so to express it, the Person of God is wholly concealed by His dwelling, which is light; and this dwelling is itself unapproachable. Josephus, Ant. iii. 5. 1, says that God was thought to dwell in Mount Sinai, φοβερὸν καὶ ἀπρόσιτον. (See also Philo, de Vita Mosis, τὶ. [111.} 2 cited by Dean Bernard).
ὃν εἶδεν οὐδεὶς ἀνθρώπων: None of men; only the Son (John i. 18; Matt. xi. 27; δ[6δ:}"
κράτος: For this word in doxologies see reff.
Ver. 17. ἐν τῷ νῦν αἰῶνι: It is the present contrast, not that between riches in this world and riches in the world to come (as Chrys.), that the apostle has in mind. Those who have money may, as well as those ‘‘that are poor as to the world,” be “rich in faith, and heirs of the kingdom, etc.” (Jas. ii. 5). The passage indicates that the Church had affected Society more widely in Ephesus than it
16—19. 149 λοφρονεῖν,! μηδὲ " ἠλπικέναι ἐπὶ πλούτου " ἀδηλότητι, ἀλλ᾽ ἐπὶ 2 ὃ 55εει Tim: Θεῷ * τῷ Ὁ παρέχοντι ἡμῖν ὃ πάντα “ πλουσίως 6 εἰς ἆ ἀπόλαυσιν, 18. Πο σα]ν, "ἀγαθοεργεῖν, πλουτεῖν ἐν ἔργοις ᾿ καλοῖς, " εὐμεταδότους εἶναι, b : Ta Ὁ κοινωνικούς, 19. | ἀποθησαυρίζοντας ἑαυτοῖς " θεμέλιον καλὸν ' εἰς ΠΝ τὸ | μέλλον, ἵνα "' ἐπιλάβωνται τῆς " ὄντως ἴ ζωῆς. svi 2
Tit. iii. 6, 2 Pet. i. 11, not LXX. LXX.
d 3 Macc. vii. 16, Heb. xi. 25 only.
c Col. iii. 16, e Acts xiv. 17, not
f Seer Tim. iii. 1. g Here only, not LXX. h Here only, not LXX. i Ecclus. iii. 4 only. k Rom. xv. 20, 1 Cor. iii. 10, 11, 12, Eph. ii. 20, 2 Tim. ii. 19, Heb. vi. 1. 1 Luke χι], 9. m1 Tim. vi. 12. n See 1 Tim. v. 3.
1 ὑψηλὰ φρονεῖν Ν.
2éy DcKL.
3Ins. τῷ ADcKLP ; om. τῷ ΝΕ, three cursives arm. 4Ins. [τῷ]ζῶντι DKL, d, e, m2, vg. (am. not fuld*), syrr.
5Ins. ra A, 37, a few others. 8 πλουσίως πάντα a few cursives.
had at Corinth when St. Paul wrote, “Not many mighty, not many noble, are called”’ (1 Cor. i. 26). It is to be ob- served that the expression 6 viv αἰών is only found in N.T. in the Pastoral Epistles (see reff.). ὁ αἰὼν οὗτος is the expression elsewhere in N.T. (Matt. xii. 32; Luke xvi. 8, xx. 34; Rom. xii.2; I Cor. i. 20, ii. 6 (bis), 8, iii. 18; 2 Cor. iv. 4; Eph. i. 21). Both represent the Rab- binic =e Ὁ ἽΝ» the present age, as contrasted with S34 obyy, the age to come. St. Paul also has ὁ κόσμος οὗτος in 1 Cor. iii. 19, v. 10, vii. 31, and 6 νῦν καιρός in Rom. iii. 26, viii. 18, xi. 5, 2 Cor. viii. 14. See Dean Armitage Robinson’s note on Eph. i. 21. It does not follow that because these are render- ings of the same Hebrew expression, they meant the same to a Greek ear. In the three places in which ὁ viv αἰών occurs it has a definite material physical sense; whereas ὁ αἰὼν οὗτος has a more notional ethical force.
ἠλπικέναι ἐπί: have their hope set on. See note on iv. 10. For the thought compare Job. xxxi. 24, Ps. xlix. 6, lii. 7, Prov. xi. 28, Mark x. 24.
ἡλπικ. ἐπὶ πλούτου ἀδηλότητι: This vigorous oxymoron is not quite parallel in form to ἐν καινότητι ζωῆς, Rom. vi. 4, as Ell. suggests. There ζωῆς is a further definition of the καινότης, the prominent notion. This is a rhetorical intensifying of riches which are uncertain; πλούτον is the prominent word. ‘‘ When the genitive stands before the governing noun, it is emphatic ” (Winer-Moulton, Gram. Ῥ. 240). For the thought cf. Prov. xxiii. 5, XXVil. 24.