µένου μὲν πρὸ κατα
του τῶν χρόνων δι
δα
βολῆς κόσμου dave 20, 21
ὑμᾶς τοὺς δι αὐτοῦ
conceptions of Angels and Wisdom as well as of the Messiah all Jed up to this belief. Apart from the express declara- tions of Jesus recorded by St. John, it is clear that St. Peter held to the real and not merely ideal pre-existence of Christ, not deriving it from St. Paul or St. John and Heb. It is no mere corollary of God’s omniscience that the spirit of Christ was in the prophets.— poe- yvwopévon, cf, κατὰ πρόγνωσιν, ver. 2; only here of Messiah, perhaps as a greater Jeremiah (cf. Jer. i. 5)—but see the description of Moses cited above.— πρὸ καταβολῆς κόσμον. The phrase does not occur in LXX but Matt. xiii. 35 = Ps. Ixxvili. 2 renders O72 a al a)
by ἀπὸ καταβολῆς (LXX am ἀρχῆς) Philo has καταβολὴ yeveoews and ai καταβολαὶ σπερµάτων and uses ἐκ κ. = afresh. In 2 Macc. ii. 29, καταβολή is used of the foundation of a house; cf. κατασκευάζειν in Heb.—odavep wb év- τος, of the past manifestation of Christ. In v. 1 of the future implies previous hidden existence, cf. 1 Tim. iii. 16 (quota- tion of current quasi-creed) ἐφανερώθη ἐν τῷ κόσµφ. The manifestation consists in the resurrection and glorification evi- denced by déscent of spirit (21): cf. Peter’s sermon in Acts ii., risen, exalted, Fesus has sent the spirit: therefore let all the house of Israel know surely that God hath made Him both Lord and Christ. St. Paul speaks in the same way of the revelation of the secret, which ts Christ in you; see especially Col. i. 25-27. Compare John i. 14.--ἐπ᾽ ἐσχάτου τῶν χρόνων, at the end of the times, cf. ἐπ᾽ ἐσχάτου τῶν ἡμερῶν (Heb. i. 1 and LXX). The deliverance effected certo tempore by Christ's blood is eter- nally efficacious, cf. αἰώνιον λύτρωσιν εὑράμενος Heb., ix. 12 and the more popular statement of the same idea in Apoc. xiii. 8, the lamb slain from the foundation of the world.
Ver. 21. δι’ ὑμᾶς, for the sake of you Gentiles, {.ε., ἵνα ὑμᾶς προσαγάγῃ τῷ θεῷ, iii. 18. The resurrection of Jesus and His glorification are the basis of their faith in God and inspire not merely faith but Ἠορε.--δι αὐτοῦ. Compare for form Acts iii. 16, ἡ πίστις ἡ Sv αὐτοῦ and for thought Rom. v. 2; Eph. ii. 18--- πιστοὺς εἰς θεόν. This construc- tion occurs not infrequently in the Bezan text and is simply equivalent to π. with
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πιστοὺς } eis OF τὸν ἐ
αὐτῶ 22 OV: τὰς ψυχὰς as? cis φιλαδελφίαν