418
lev τ. εκκ. και εν Xp. In.
- 1. az.
t 1 Cor. xiv. 21. αὐτῷ ἡ δόξα "ἐν τῇ ἐκκλησίᾳ ἐν χριστῷ ᾿Ιησοῦ ! εἰς πάσας τὰς το γενεὰς τοῦ " αἰῶνος 2 τῶν αἰώνων, ἀμήν.Σ
ABC 17, 73, 80, 213, v., Copt., Jer., εἴς. ; ev Xp. In. και (εν Ambrst.), τ. εκκλ. DFG, d, e, f, g, Victorin., etc. ; εν τη εκκλ
nova ev Χριστω
Incov text, D°(Xp. In. ev τ. εκκ. E)KLP, most mss., Syrr., al., Chrys., Thdrt., Dam.-
text, Thl., Όες,
Στον αιων. om, FG, tol.; in omnia secula seculorum, ἃ, e, Ambrst.
3 «μὴν om. 57, 67%.
than by any other NT writer, occurring nearly thrice as often in the Pauline Epistles and the Epistle to the Hebrews as in all the other NT books (cf. Ell. in loc.). Such bold compounds are “in keeping with the intensity of his pious feeling, which struggles after adequate expression” (Mey.).—xara τὴν δύναμιν τὴν ἐνεργουμένην ἐν ἡμῖν: according to the power that worketh in us. The “power”? in question is doubtless the inward operation of the Holy Spirit. The ἐν ἡμῖν has the force of an appeal to consciousness. The power that we know to be operative in ourselves is a witness to God’s ability to do super- abundantly beyond what we ask or think. The efficient power of which we have experience in ourselves represents the measure and mode of the limitless ca- pacity that is in God, and by the one we can conceive of the other and trust it. The ἐνε ν must be taken here not as pass., but as middle (cf. Gal. v. 6). In Col. i. 29 we have the similar phrase κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει. There it is used with reference to the Apostle’s labour and striving at the time; here with reference to the possibilities of God’s future dealings with his converts.
Ver. 21. αὐτῷ ἡ δόξα ἐν τῇ ἐκκλησίᾳ ἐν X @ ᾿Ιησοῦ : unto Him be the glory in the Church in Christ Fesus (better, “‘and in Christ Jesus”). In the αὐτῷ the great Subject of the ascription is named the second time with rhetorical emphasis, and as it stands first in the sentence εἴη (not ἐστί) is to be supplied. The article with δόξα defines it as the glory that is due to Him, or that befits Him. And that “glory” is to be given Him ἐν τῇ ἐκκλ' the Church being the domain in which the praise that be- longs to Him is to be rendered Him. The reading of the TR, ἐν τῇ ἐκκλησίᾳ ἐν Χριστῷ ᾿Ιησοῦ, follows such authorities as D®*KLP, Syr., Eth., Arm., Goth. It is rendered by some “in the Church which is in Christ Jesus”, But there is no evi-
dent reason for defining the Church here specifically as in Christ; for it is the Christian Church that is obviously meant, and there is no need to distinguish it from the Church of Israel. Such a con- struction, too, distinguishing one Church from another, would have been clearer if τῇ had appeared before ἐν Χριστῷ, al- though the absence of the article is not fatal to it (cf. 1 Thess. i. 1, εἰς). Hence those who follow the TR take the words as two distinct clauses, ἐν τῇ ἐκκλησίᾳ, ἐν Χριστῷ ᾿Ιησοῦ, understanding them to mean that the praise which is given in the Church is praise given in Christ in virtue of her union with Him as her Head, or taking them to point first to the Church as “the outward domain in which God is to be praised”’ and then to Christ as the “spiritual sphere in which this ascription of praise is to take place” (Mey.), it being only in Christ that believer or Church can really praise God. There is, however, a small, but important addition made to the text by some of the oldest and best authorities, by the inser- tion of καί before the ἐν Χριστῷ ᾿Ιησοῦ. The evidence is so strong (BSAC, 17, Vulg., Boh., etc.) that the καί can scarcely be refi and it is accepted by LTTrWHRV. So the sentence becomes ‘in the Church and in Christ Jesus,” and the idea is that praise is to be given to God and His glorious perfections shown forth both in the Church which is the body, and in Christ who is the Head—in the Church as chosen by Him, and in the Christ as given, raised, and exalted by Him. So Haupt, with a somewhat similar idea, understands the sense to be that the glorifying of God takes place in outward-wise in the circle of the Church and at the same time in such inward-wise that it is in Christ.— els πάσας Tas γενεὰς τοῦ αἰῶνος τῶν αἰώνων. ἀμήν: unto all generations for ever and ever. Amen. More exactly “unto all the generations of the age of the ages. Amen.” Another of these reduplicated, cumulative expressions by