as undefined, the promise of Salvation, the Messianic promise in its length and breadth. The three terms describe the Gentiles, therefore, first generally as heirs together with the believing Jews in all things, and then more particularly as belonging equally with them to the same corporate body and sharing equally with them in the Messianic promise. The TR inserts αὐτοῦ after ἐπαγγελίας. It is wanting, however, in the best documents (ΘΝΑΟΡΙ, 17, etc.) and is to be omitted. ---ἐν τῷ Χριστῷ διὰ τοῦ εὐαγγελίου : in Christ through the Gospel. For the τῷ Χριστῷ of the TR (with DFKL, etc.) read Χριστῷ ᾿Ιησοῦ (with BNXC, 17, etc.). These words are best taken as qualifying all the three former terms. The joint- heirship, membership, and participation had their objective ground and reason in Christ Jesus, and were made the actual | possession of these Gentiles by the medium or agency of the Gospel that was preached to them.
_ Ver. 7./ οὗ ἐγενόμην διάκονος κατὰ τὴν δωρεὰν τῆς χάριτος τοῦ Θεοῦ : of which I became a minister according to the gift of the grace of God. The TR reads ἐγενόμην (with CD°KL, etc.). The less usual form ἐγενήθην, however, is given by ΒΝΡΙΕ, 17, etc., and is to be pre- ferred. There is no difference, however, in the sense; ἐγενήθην being simply the Doric equivalent to ἐγενόμην, which re- appeared in the LXX and in later Greek generally, διάκονος is a servant, atten- dant of any kind; also a deacon in par- ticular (Phil. i. 1; £ Tim. iii. 8, 12), or a deaconess (Rom. xvi. 1), and perhaps a waiter, one who serves at table (John
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d Here only ; see