27---3τ.
Bis
>
*xaTapyyjon: 20. ὅπως "μὴ ‘kauynontar " πᾶσα σὰρὲ Ὁ ἐνώπιον Si. 6, vi 15, .
> a 1 συτου.
ἡμῖν > copia? ’ ἀπὸ Θεοῦ, * δικαιοσύνη τε καὶ * ἁγιασμὸς καὶ > ἄπο- λύτρωσις: 41. ἵνα, 'καθὼς "γέγραπται, “' Ὁ ' καυχώµενος, ἐν Κυρίω
᾿καυχάσθω ”.
iv. 21, 23, ν. 5, vi 8.
9, iv. 16 besides. Rare and poetical in cl. Gr.
11. 20; Eph. iv. 29, v.5; 2 Pet. i. 20; frequent in Epp. of Jo. and Rev. ; Mt. xxiv. 22.
in P., Lk., and Rev. ; never in Mt. or Mk. 42, etc.
vi. 19, etc.
1 Tim. ii. 15.
30. " ἐξ αὐτοῦ δὲ ὑμεῖς éote *
z Rom. i. 17, ili. 21, 25; 2 Cor. v. 21. Only Heb. xii. 14; 1 Pet. i. 2 besides Col. i. 14. Only Heb. ix. 15, xi. 35; Lk. xxi. 28 besides.
xiii. 8, 10 f., xv. 24, 26; fre-
quently in
ἐν Χριστῷ ᾿Ιησοῦ, ὃς ἐγενήθη
with Ezra
t iil, 21, iv. 7, xiii. 3; 2 Cor., passim ; nine times elsewhere in P.; only Jas. i,
u Hebraistic (orov .. . πας),ο'.. . khol: Rom.
v Frequent
ir w viii. 6; 2 Cor. v. 18; Rom. xi, 36; Jo. viii. 23,
x 2 Cor. ν. 17, xii. 2; Rom. viii. 1, xvi. 7, 11; Gal. i. 22, iii. 28, εἰς, y Ver. 3, iv. 5,
a Rom. vi. 19, 22; 1 Th. iv. 4,7; 2 Th. ii. 13; b Rom. iii. 24, viii. 23; Eph. i. 7, 14, iv. 30; c ii.9; Rom. passim; 2 Cor. viii. 15,
ix. 9; Acts vii. 1, 2, xv. 15; Μι vi. 24; Mk. i, 2, ix. 13, xiv. 21; Lk ii 23.
Ἰενωπιον tov Θεον: all uncc. exc. C*, which is followed by minuscc., vg., both syrr., in reading αντου (to avoid repetition).
2 codta ηµιν (in this order) : pre-Syrian uncials.
istence; ‘‘ipsum verbum εἶναι eam vim habet ut significet in aliquo numero esse, rebus secundis florere”’ (Pflugk, on Eurip., Heeuba, 284, quoted by Mr.); it is τὰ ὄντα Kat ἐξοχήν: cf. the adv. ὄντως in I Tim. vi. 1Ο.
Ver. 29. God’s purposes in choosing the refuse of society are gathered up into the general and salutary design, revealed in Scripture (see parls.), ‘that so no flesh may glory in God’s presence’’ (a condens*2 quotation) = πάντα εἰς δόξαν Θεοῦ (x. 31). For ὅπως, which carries to larger issue the intentions stated in the previous clauses, cf. 2 Cor. viii. 14, 2 Thess. i. 12. Two Hebraisms, characteristic of the LXX, here: ph... πᾶσα (khol . . . lo’), for pydepia; and σάρξ (baséir), for humanity in its mortality or sinfulness. Cf., for this rule of Divine action, 2 Cor. xii. g f.; also Plato, Ion, 534 E, ἵνα μὴ δισταζωµεν, ὅτι οὐκ ἀνθρώπινα ἐστι τὰ καλὰ ταῦτα ποιήµατα οὐδὲ ἀνθρώπων, ἀλλὰ θεῖα καὶ θεῶν ... 6 Beds ἐξεπί- τηδες διὰ τοῦ φαυλοτάτου ποιητοῦ τὸ κάλλιστον µέλος ᾖσεν.
Ver. 30. ἐξ αὐτοῦ δὲ ὑμεῖς ἐστε ἐν Χριστῷ ᾿Ιησοῦ: is ἐν Χ. ᾿Ιησοῦ or ἐξ αὐτοῦ (sc. τοῦ Θεοῦ) the predicate to ἐστέ) Does P. mean, “It comes of Him (God) that you are in Christ Jesus ’’ —i.e., ‘‘ Your Christian status is due to God” (so Mr., Hn., Bt., Ed., Gd., El.) ? or, ‘‘It is in Christ Jesus that you are of Him’’—‘' Your new life derived from God is grounded in Christ” (Gr. Ff., @v.,/2Bz., -Ruckert) if. όλο: The latter interpretation suits the order of words and the trend of thought (see Lt.): ‘‘ You, whom the world counts as
nothing (26 ff.: note the contrastive δέ), are of Him before whom all human glory vanishes (29); im Christ this Divine standing is yours”. Thus Paul exalts those whom he had abased. The con- ception of the Christian estate as ‘of God,” if Johannine, is Pauline too (cf. νώδικ 12 κά: 6, 2) Cor ivalOjavinrs: etc.), and lies in Paul’s fundamental appropriation, after Jesus, of God as πατὴρ ἡμῶν (i. 4, and passim), and in the correlative doctrine of the υἱοθεσία; the whole passage (18-29) is dominated by the thought of the Divine initiative in salvation. This derivation from God is not further defined, as in Gal. iii. 26; enough to state the grand fact, and to ground it ‘‘in Christ Jesus” (see note, 4).