µε τὰ ταῦτα δόξας ols a
ὑμῖν δὲ διηκό
πεκαλύφθη ὅτι οὐχ ἑ
νουν 1 αὐτὰ ἃ νῦν ἂνηγ
47
αυτοῖς 12 γέλη ὑμῖν διὰ τῶν εὖ
1¥For διηκόνουν Dr. Rendel Harris (Side-Lights on New Testament Research, p. 207) conjectures that διενοοῦντο should be read in accordance with the statement of the Book of Enoch, “I contemplated them (the things heard in the vision) not
for the present generation but for one that was far distant”’.
See Henoch, i. 2,
καὶ οὐκ ἐς τοῦ vuv γενεὰν διενοούµην ἀλλὰ ἐπὶ πόρρω ἦνσαν ἐγὼ λαλῶ. διανοίας of verse 13 is cited in confirmation of the conjecture.
evangelica (Acts ΠΠ, 18, xvii. 3, xxvi. 23). The phrase corresponds exactly to the
original 2} son: eis standing for
the (periphrasis for construct. state).— τὰς μετὰ ταῦτα δόξας, the plural glories implies some comprehension of the later doctrine, ¢.g., John, which recog- aised that the glory of Jesus was parti- ally manifested during His earthly life; although the definition subsequent reflects the primitive simplicity and if it be pressed the glories must be explained as referring to the resurrection ascension triumph over angels as well as the glorious session (viii. οι f.).—ols ἀπεκαλύφθη, so St. Peter argues that Joel prophesied the last things (cf. Sir. xlviii. 24) and that David foresaw and spoke concerning the resurrection (Acts ii. 17, 31, cf. iii. 24). Compare Dan. 1x. 2, xii. 4, etc., for ex- amples of partial revelations of this kind proper to apocalyptic writers. Heb. l.c. supy. credits the Patriarchs with the same insight—ovx ἑαυτοῖς ὑμῖν δέ, negative and positive presentation of the past for emphasis is common in this Epistle. — Sunkdvovv αὐτά, '' they were supplying, conveying the revelations granted to them—primary the prophecy and the revealed solution of it alike,” cf. iv. 10, εἰς ἑαυτοὺς αὐτὸ διακονοῦν- tes. The context shows, if the word διακονεῖν does not itself connote it, that herein they were stewards of God’s mani- fold grace—channels of communication. For Acc. with διακον. cf, 2 Cor. iii. 3, ἐπιστολὴ Χριστοῦ διακογηθεσα ὑφ᾽ ἡμῶν, vill. 19, τῇ χάριτι ταύτῃ τῇ δια- κονουµένῃ Ud ἡμῶν, from which it may be inferred that 8. connotes what the context here suggests, cf. ἃ viv avny- γέλη, have been at the present dispensa- tion declared; a. is taken from the great proof text relating to the calling of the Gentiles, ols οὐκ ἀνηγγέλη ἀκούουσιν, Isa. lii. 15 cited Rom. xv. 21. ‘But St. Peter probably meant more by the word . . . the phrase includes not only the announcement of the historical facts of the Gospel, but, yet more, their implicit teachings as to the counsels of God and
the hopes revealed for men” (Hort).— διὰ τῶν evayy. ὑμας, God spake through the evangelists (cf. Isa. lxi. 1, apud Rom. x. 15) as through the pro- phets, Matt. i. 22, ii. 15, etc. Both are simply God’s messengers. For accusative
after εὐαγγ. cf. use of SAP] = gladden with good tidings (Isa. Ixi. 1). So πτωχοὶ εὐαγγελίζονται (Matt. xi. 5; Luke vii. 22) is substituted for the original πτωχοῖς εὐαγγελίζεσθαι (Luke iv, 138 = Isa. Ixi. 1) if the prophecy which Jesus appropriated and which forms the basis of the Christian use of the word.— πνεύµματι «TA. The evangelists preached by the Spirit, as Stephen spoke (Acts vi. το), τῷ πνεῦματι ᾧ ἐλάλει. In Sir. xlviii, 24, if the Greek and Hebrew texts are trustworthy, πνεύµατι the simple Dative (πνεύµατι peyaho εἶδεν τὰ ἔσχατα i.e, Isaiah) corresponds- to : of. insertion of ἐν here in oul: αλ. oe descent of the Holy Spirit is contrasted with the indwel- ling Spirit which inspired the pro- phets. The Holy Spirit was given, when Jesus was glorified, as never before, οὐκ ἐκ µέτρου (John iii. 34). Vulgate renders by ablative absolute.—eis ἃ ... παρα- κύψαι, after expanding the first part of Jesus’ saying (and its context ye see) St. Peter at last reaches the second in its secondary form. He combines with it as its proper Scripture, the prophecy of Enoch (ix. 1) καὶ ἀκούσαντες ot τέσ- σαρες μεγάλοι ἀρχάγγελοι . . . παρέ- κυψαν ἐπὶ τὴν γῆν ἐκ τῶν ἁγίων τοῦ οὐρανοῦ. St. Paul spiritualises the idea “to me... this grace was given to preach to the Gentiles . . . in order that now might be made known to the princi- palities and the authorities in heavenly places by means of the Church the very-’ varied wisdom of God” (Eph. iii. 8 ff.). St. Peter reproduces faithfully the sim- plicity of the original and represents this longing as still unsatisfied since the Church is not yet perfect or complete. It thus becomes part of the sympathetic groaning and travailing of the whole creation (Rom. viii. 22 f.), In iii. 21 St. Peter states on the same authority that