, Cyril Jer., etc. D omits τοις before ονσιν.
Marc., Basil. It is omitted by WH, and
let us see how he infused the new spirit of Christianity into the old accustomed heathen forms of epistolary correspond- ence.
This Epistle opens in Paul’s usual way, with a greeting in which both the writer and the readers are specifically designated. At the same time the address has certain features of its own, which have their explanation in the circum- stances.—Maddos. Inthe Epistles which he addresses to Churches, Paul usually associates some one else, or more than one, with himself in the superscription— Sosthenes in 1 Corinthians; Timothy in 2 Corinthians, Philippians and Colos- sians; Silyanus and Timothy in 1 and 2 Thessalonians; ‘‘all the brethren ”’ in Galatians. The only exception is the Epistle to the Romans. In Philemon, too, a letter of a personal and private character, though meant also for the Church in the house of the recipient (ver. 2), he names Timothy with himself. But in the present Epistle no one is conjoined with him in the greeting. It is difficult to suppose that he was ab- solutely alone at the time when he wrote this letter. The explanation lies probably in the fact that the Epistle was written as a communication of a general character, intended to go round a considerable circle of Churches.—améotodos. Usually this term has the definite, official sense of a
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delegate, a messenger with a commission. Occasionally it has a wider and less specific meaning, as in Acts xiv. 4, 14, 1 Cor. ix. 5, 6; Gal. ii. 9, and probably Rom. xvi. 7; τας xv. ο ο Ὁ car. viii. 23; 1 Thess. ii. 6. In the Gospels, while it occurs oftener in Luke, it is found only once in each of the other three. In the LXX it occurs once, as
the representative of ποσο (x Kings
xiv. 6). In later Judaism it denotes one who is sent out on foreign service, ¢.g., to collect the Temple-tribute. See Light., Galatians, pp. 92-101, Χριστοῦ ᾿Ιησοῦ. This order is to be preferred, with the RV and TTrWH, to the Ἰησοῦ Χριστοῦ ofthe TRandthe AV, The genitive may be the ordinary possessive genitive, ‘‘ an apostle belonging to Christ Jesus”; or it may be the genitive of derivation or source, ‘‘ an apostle sent by Christ Jesus,”’ the term ἀπόστολος retaining something of its original sense of one sent by another. The former is the more probable view, looking to the analogy of such phrases as ob εἰμι (Acts xxvii. 23). The name Χριστός, which in the Gospels preserves its technical sense of ‘the Christ" in all but a few instances (¢.g., Matt. i. 1, 18; Mk. i. 1; John xvii. 3), has become a personal name in the Paul- ine Epistles. The combination “ Jesus Christ,”’ or ‘‘ Christ Jesus,"’ which is rare in the Gospels, occurs frequently in the Book of Acts and most frequently in the Epistles.
There is a variety in the way in which Paul designates himself in his Epistles that is of interest and has its meaning. In some he gives only his name, and makes no reference to his being either an apostle or a servant of Jesus Christ. So in 1 and 2 Thessalonians. In one (Philemon) he describes himself as a ‘prisoner of Jesus Christ”. In one (Philippians) he is “ servant" only; in two (Romans and Titus) he is both “ ser- vant” and “apostle”. In seven (1 and 2 Corinthians, Galatians, Colossians, 1 and 2 Timothy, and here in Ephesians) it is only the apostleship that is instanced, but in each case with a further statement of how it came to him.—84 θελήματος Θεοῦ. So also in 1 and 2 Corinthians, Colossians and 2 Timothy. In Galatians we have οὐκ ἀπ᾽ ἀνθρώπων, οὐδὲ δι᾽ ἀν- θρώπον, ἀλλὰ διὰ ᾿Ιησοῦ Χριστοῦ, καὶ Θεοῦ πατρός, κ.τ.λ.; and in τ Timothy: κατ᾽ ἐπιταγὴν Θεοῦ σωτῆρος ἡμῶν καὶ Χριστοῦ Ἰησοῦ (RV); cf. κατ᾽ ἐπιταγὴν τοῦ σωτῆρος ἡμῶν Θεοῦ, with reference to the commission to preach (Titus i. 3).