2 Col. ii. 12, μένοι) 6. καὶ "συνήγειρεν καὶ ᾿ συνεκάθισεν ἐν τοῖς " ἐπουρανίοις ἐν
iii. 1 only; Exod. xxiii. 5 alex.
a Trans., here only, intr., Luke xxii. 55; Exod. xviii. 13. ix. 16; 1 Tim. i. 16 al(§), but Paul only.
e Ch. i. 19 reff. f Ch. i. 7 reff.
χριστῷ Ἰησοῦ," 7. ἵνα “ἐνδείξηται ἐν τοῖς τὸ " ὑπερβάλλον ᾿ πλοῦτος 2 τῆς χάριτος αὐτοῦ ἐν " χρηστότητι ὃ. ἢ ἐφ᾽
“ αἰῶσιν τοῖς “ἐπερχομένοις
b Ch. i. 3 reff. ς Rom. ix.r7, from Exod.
d Here only; éx.=Luke xxi. 26; James ν. 1. g Rom. ii. 4 al(5), but Paul only.
ἢ See i, 19, εἰς ἡμ.
Σεν Χ. |. om. FG, g, Hil. ; cum Chr. Ὑες. Fortun. ; omit Inovov Orig., Cyr. 2rov νπερβαλλοντα πλοντον, with D°ELP, Or., Euseb., Chr., Thdrt., etc.; το νπερβαλλον πλοντος HBADFG 17, 673, Orig., Euth., εἰς.
8 Before χρηστ. insert τη DE.
description of the worldly walk and the conversation in the lusts of the flesh, which is given in vers. 2, 3, and which seems to explain what is said in ver. 1 of the state of being “ dead by trespasses and sins”; and having regard also to the application to the moral life which is made in the second half of the Epistle, most in- terpreters understand the quickening here affirmed to be that of regeneration—the communication of spiritual Η{ε.---χάριτί ἐστε σεσ' ι: by grace have ye been saved. Sothe RV, while the AVis content with “are ye saved". The idea is that they were saved and continued to be so. The χάριτι is put emphatically first—* by grace it is that ye have been saved". The parenthetical mention of grace is in place Nothing else than grace could give life to the dead, but grace could indeed do even that.
Ver. 6. καὶ συνήγειρεν: and raised us with Him. That 1s, to life now, ina present spiritual renewal. The σννήγει- pev expresses the definite idea of resurrec- tion, and primarily that of the physical resurrection. The introduction of this term and the following makes it not im- probable that both ideas, that of the present moral resurrection and that of the future bodily resurrection, were in Paul's mind, and that he did not sharply distinguish between them, but thought of them as one great gift of 1Ηε.---καὶ σννε- κάθισεν ἐν τοῖς ἐπονρανίοις: and seated us (or, enthroned us) with Him in the heavenlies. Made us sharers with Him in dignity and dominion, so that even now, and in foretaste of our future ex- altation, our life and thought are raised to the heavenlies where He reigns. But as Bengel notices, Paul pauses here and does not add the ἐν δεξιᾷ αὐτοῦ which is said of Christ in i. 20 —év Χριστῷ "Ingo: in Christ Fesus. Not the συνεκάθισεν only, but the whole statement is qualified by this. This quickening, this resurrec- tion, this seating of us with Him take
effect in so far as we are in Him as our Representative, having our life and our completeness in our Head.
Ver. 7. ἵνα ἐνδείξηται ἐν τοῖς αἰῶσιν τοῖς ἐπερχομένοις τὸν ὑπερβάλλοντα πλοῦτον τῆς χάριτος αὐτοῦ: that He might shew forth in the ages that are coming the exceeding riches of His grace. For the τὸν ὑπερβάλλοντα πλοῦτον of the TR the neuter form τὸ ὑπερβάλλον πλοῦτος is ag ὃν. by most editors (LTTrWHRV). The satisfaction of His love was God’s motive in quickening and raising them. The manifestation of His glory in its surpassing wealth is His final purpose in the same. The.verb ἐνδείκ- γυσϑαι occurs cleven times in the Pauline Epistles and Hebrews, and nowhere else inthe NT. The active is very rare even in the classics, and is never found in the NT. Hence the ἐνδείξηται is to be taken as a simple active (not as=shew forth for Him- self), all the more by reason of the αὐτοῦ.