46
11 ἐραυνῶντες els πνεῦμα Ἰ προµαρτυρό
τίνα ἢ ποῖον καιρὸν
μενον 2
ΠΕΤΡΟΥ A a
ἐδήλου τὸ ἐν αὐτοῖς
τὰ εἲς Χρειστὸ παθήματα καὶ τὰς
Codex Vaticanus is alone in omitting Χριστοῦ after πνεῦμα. *Codex Alexandrinus with others has προµαρτυρουµενον.
the Holy Spirit—with this difference that now the Spirit has been sent from heaven whereas of old He dwelt only in minds of a few. And these are the mysteries into which angels long to peep.
St. Peter has utilised a saying of Jesus to explain the great problem of unfulfilled prophecy and expounded it. Among the prophets he includes the so-called apoca- lyptic writers like Daniel and his suc- cessors. Gradually the coming of the Messiah and the dawn of the new age had been pushed further and further back until the inspired prophets realised that ——as the Christians held—the Messiah would only come just before the end of all. The Messiah was not Hezekiah despite the Rabbis, nor yet the best of the Has- monean house as Enoch hoped. ἀπεκαλύ- $y. Such was the revelation or Apoca- lypse from which the latest of the prophets derive their common name; and St. Peter credits all the line with the curiosity which characterised the last of them and his Own contemporaries; cf. Acts ii. and Heb. xi. 13 ff. The saying in question on which St. Peter builds is reported differently: According to Matt. xiii. 17, Jesus said, πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν . . . according to Luke x. 24, προφῆται καὶ βασιλεῖς ἠθέλησαν .. . according to St. Peter προφῆται (10) καὶ ἄγγελοι. The mention of the righteous derives support from Heb. xi. 13-16, and
John viii. 56, and an original Oty) ‘‘the righteous” would easily be altered in the course of transmission into Ὀ συ)
= princes earthly or heavenly (cf. Dan. x. 21; LXX, Μιχαἡλ 6 ἄγγελος). The motive which prompted the interpretation ἄγγελοι is due to the influence of the Book of Enoch (see note below) which explains the writer’s conception of the prophets.
Ὑετ.το. The prophets were concerned with the Messianic salvation and searched their own writings and those of their pre- decessors for definite information about it. They are honoured by the Christians who realise that as a matter of fact they prophesied concerning the grace which was destined for the Christian Church.— τῆς εἰς ὑμᾶς χάριτος, the grace which belongs to you, cf. τὰ eis χριστὸν παθ. (11).
Ver. 11. The construction of εἰς
τ.κ.π. καιρόν and of προµαρτ. is doubt- ful. épavv@vres takes up ἐξείήτησαν k.t-A. (10); the run of the sentence seems to naturaliy connect τὰ . . . δόξας with προµαρτ. and εἰς . . . καιρόν with ἐδή- λου. So Vulgate in quod vel quale tempus significaret ... Spiritus... prae- nuntians. . . passiones. Butifeis.. « καιρὸν be unfit to be a direct object and προµαρτ., perhaps, to have one οἱ this kind, ra. . . δόξας must be governed by ἐδήλου. It is possible also to dis- sociate tiva from καιρὸν and to render in reference to whom and what time the Spirit signified... 5 ef. Eph.) ν. 5», ἐγὼ δὲ λέγω εἰς Χριστόν, Actsii. 25. If viva be taken with καιρόν, the two words correspond to the two questions of the disciples, When? . . . and what shall be the sign ? (Mark xiii. 4). Failing to dis- cover at what time, the prophets asked af what kind of time; their answer received a certain endorsement in the eschatolo- gical discourse of Jesus (Mark xiii. 5 ff. and parallels)—é€8yAov, cf. Heb. ix. §, τοῦτο δηλοῦντος τοῦ Πνεύματος. The word implies discernment on the part of the student (Heb. xii. 27, τὸ δὲ ἔτι ἅπαξ δηλοῖ . . «). What time . . . did point unto of R.V. is unjustifiable; a simple accusative is required, 1.6., either (i.) ποῖον κ. or (ii.) τίνα ἢ π. κ. (ets being deleted as dittography of -es) or (iii.) τὰ . δόξας.- τὸ πνεῦμα [Χριστοῦ], the full phrase is a natural one for a Christian to employ—Christ being here the proper name = Jesus Christ and not the title. κύριος in the Ο.Τ. was commonly inter- preted as referring to Our Lord; and XC. is a frequent v./. for KC. Hence Barnabas (v.q.), ot προφῆται ἀπ᾿ αὐτοῦ ἔχον τὴν χάριν εἰς αὐτὸν ἐπροφήτευσαν. ---πµπρομιαρτυρόμενον -only occurs here. 1 μαρτύρομαι (the proper sense): determine the meaning of the compound render ‘‘ protesting (calling God to wit- ness) beforehand”. It usage justify con- fusion with μαρτυρεῖν, be witness [of | render testifying beforehand or (publicly.) --τὰ εἰς Xv παθήματα, the doctrine that the Messiah must suffer and so enter into His glory was stated by the prophets (e.g. Isa. iii.) but neglected by the Jews of the first century (John xii. 34). Be- lievers were reminded of it by the risen Lord Himself (Luke xxiv. 26, 46) and put it in the forefront of their demonstratio