flesh" (Col. i. 24), the conception of the intimate union in cufiering τας δον Christ and the Christian having been already touched on in i. 5. And such union in suffering involves a present manifestation in us of the Life of Christ, as well as ultimate union with Him in glory (Rom. viii. 17, cf. John xiv. 19).
he phrases “if we have become united with Him by the likeness of His death, we shall be also by the likeness of His re- surrection,” and “ if we died with Christ, we believe that we shall also live with Him” (Rom, vi. 5, 8), though verbally similar, are not really parallel to the verse before us, for they speak of a death to sin in baptism, while this has reference to actual bodily suffering in the flesh, And the inspiring thought of vv. το, σε
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Ἰησοῦ! φανερωθῇ ἐν τῇ ᾿θνητῇ σαρκὶ ἡμῶν. θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν.
63
12. ὥστε ὁ μὲν” | age 11; 1 Cor,
12. ἔχοντες δὲ TO 3 X 5 XV. 53, 54;
Sie Ἐς ο , Ye , τα ςς 2 4 chap. v. αὐτὸ πνεῦμα τῆς πίστεως, KATA τὸ γεγραμμένον, Επίστευσα, διὸ Sane 4
ἐλάλησα," ὃ καὶ ἡμεῖς πιστεύομεν, διὸ καὶ λαλοῦμεν" 14. εἰδότες mPs.cxv.t.
a aA Ε A - ὅτι 6 " ἐγείρας τὸν Κύριον * Ἰησοῦν καὶ ἡμᾶς διὰ ὃ ᾿Ιησοῦ ἐγερεῖ,
“᾿ παραστήσει σὺν ὑμῖν.
P πλεονάσασα διὰ “ τῶν 1 πλειόνων τὴν " εὐχαριστίαν "περισσεύση εἰς
Jude 24. iii. 12; Eph. i. 8.
15. τὰ γὰρ πάντα δι ὑμᾶς, ἵνα ἡ χάρις
p Rom. v. 20; chap. viii. 15; Phil. iv. 17; 1 Thess. iii. 12, etc. t Acts xxiv. 3; 1 Cor. xiv. 16; chap. ix. 11, 12; Phil. iv. 6; 2 Macc. ii. 27.
Reff. i. 9. καὶ ο Rom. xiv. 10; chap. Xi. 2; Eph. v. 27; Col. 1. 22% of. q Reff. ii. 6, s Chap. ix. 8; 1 Thess.
1C has Χριστου; D*G, d, e, g Ἴησου Χριστου.
2 KL and the Harclean give μεν, but it is omitted by the best uncials and vss. 3 86 and the Syriac vss. have διο και ελαλησα; om. και (with LXX) BCDEKLP
and the Latins.
4 B 17,1 om. κυριον, but it is attested by overwhelmingly preponderating authority. ® SycDcKL and the Syriac vss. support δια Ἴησου; better συν with R*BCDEGP,
the Latins and Bohairic.
of the present chapter is that Union with Christ, unto death, in life, has as its ioyful consequence Union with Christ, unto life, in death. It is the paradox of the Gospel over again, 6 ἀπολέσας τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ εὑρήσει αὐτήν (Matt. x. 39). It will be observed that the best MSS. give in ver. 10 τοῦ Ἰησοῦ. It is worth noticing that while in the Gospels the proper name ᾿Ιησοῦς generally takes the article, in the Epistles it is generally anarthrous. In addition to the example before us, the only other passage where St. Paul writes ὁ *Inaots is Eph. iv. 21 (cf. Blass, Gram. of N.T. Greek, ὃ 46. το).
Ver. 12. The manifestation of Christ’s Life in the Apostle’s daily νέκρωσις is thus visible to the world and especially to his οοηνετί5.- ὥστε ὃ μὲν θάνατος κ.τ.λ.: so then Death worketh in us (see on i. 6), but Life in you, t.e., the Risen Life of Christ, the source of present grace as of future glory. It is this latter aspect of ζωή, viz., as the life after death, to which his thoughts now turn.
Ver. 13. ἔχοντες δὲ τὸ αὐτὸ πν. κιτιλ.: but, sc., despite our bodily weak- ness and the ‘working of death in us”’ of νετ. 12, having the same spirit of faith, sc., as the Psalmist, according to that which is written, “41 believed, and therefore I spoke,” we also believe, and therefore also we speak, sc.,as the Psalmist did. The exact meaning of Ps. cxv. 1 in the original is hard to fix; but the context would not naturally suggest the beautiful thought here readintoit. That