5--8,
323
πάντων, ὁ "ἐπὶ πάντων 1 καὶ "διὰ πάντων καὶ ἐν πᾶσιν. 7. évl t Rom. ix. 5
δὲ ἑκάστῳ ἡμῶν ὃ ἐδόθη ἡ χάρις κατὰ τὸ " μέτρον τῆς * δωρεᾶς τοῦ u Constr.,
χριστοῦ.
xii. 8; Rom. iii. 22; pec. to Paul.
Paul only. x Ch. iii. 7 reff. z Ps, Ixvii. 18, a=Luke i. 78, xxiv. 49.
Num. xxi. 1; Jud. ν. 12; 2 Chron. xxviii. 17.
8. διὸ ἡ λέγει “᾿Αναβὰς εἰς *
v Ver. 16 reff. y Gal. iii. 16; 1 Cor. vi. 16; James iv. 6; Heb. x. 5.
see Gal. i. x; Col. i. 16; 1 Cor. w=Rom. xii. 3; 2 Cor. x. 13; vv. 14, 16;
ὕψος " ἠχμαλώτευσεν * ° aix-
b 2 Tim. iii. 6 only. c=Rev. xiii. 10 only ;
lo επ. παντ. om. 2, 46, Ps.-Ign., Cyr., Hil.
3 After πασιν add υμιν some cursives, Ch., Thdrt., Theophyl., Oec.; ηµιν DEFGKL 23, 37-9, 44-8, It., Vulg., Syr., Goth., al., Did., Dam., Iren., al.; πασιν alone, SABCO?P 17, 31, 67, 71, 73, 80, 109, 177, Copt., Eth., Arm., Marc., Orig., Euseb., etc.
ὄνμων B 38, 109, Thdrt.
4nxpadwrevoas AL 71, 114, al.,, Eth, (and εδωκας after); αιχµαλωτευσας 47, 71.
Fathers), and the variant ἡμῖν (in DFKL, Lat., Syr., Goth., etc.) must be omitted (with LTTrWHRYV) as having no support from ΒΝΑΘΟ, 17, Copt., Eth., etc. The πάντων and the πᾶσιν are most naturally taken as masculines here, in harmony with the previous πάντων. The clause, therefore, expresses a three-fold relation of the One God and Father to the all who are His: first, the relation of trans- cendence (Mey.) or sovereignty—ért (= ὑπεράνω, over or above) expressing the supremacy of absolute Godhead and Fatherhood; second, that of immanence -διά (= through) expressing the per- vading, animating, controlling presence of that One God and Father; and third, that of indwelling—the év expressing the constant abode of the One God and Father in His people by His Spirit. Neither the creative action of God (Est.), nor His providential rule (Chrys., Grot.), is in view, but what He is to the Christian people in His dominion over them and His gracious operative presence in them.
Ver. 7. ἑνὶ δὲ ἑκάστῳ ἡμῶν ἐδόθη ἣ χάρις: but unto each one of us was given the grace. For ἡμῶν some few authorities (including, however, B) read ὑμῶν. After ἡ χάρις some few insert αὕτη (C*, 31, etc.). The article before χάρις is omitted in BD'PL, etc., but inserted in SACD*K, etc. The evidence is pretty evenly bal- anced. Hence WH bracket 4; TRV re- tain it; LTr omit it. The article defines χάρις as the grace of which the writer and his fellow-believers had experience, which they knew to have been given them (ἐδόθη), and by which God worked in them. What is given is not the χάρισμα but the χάρις, the subjective grace that works within and shows itself in its result—the charism, the gracious faculty or quality. The emphasis is on the ἑκάσ- τῳ, and the δέ is rather the adversalive
particle than the transitional. It does not merely mark a change from one subject to another, but sets the each over against the all, and this in connection with the injunction to keep the unity of the Spirit. God’s gracious relation to all is a relation also to each individual. Not one of them was left unregarded by Him who is the God and Father of all, but each was made partaker of Christ’s gift of grace, and each, therefore, is able and stands pledged to do his part toward the maintenance of unity and peace. (Cf. Rom. xii. 6.)---κατὰ τὸ μέτρον τῆς δωρεᾶς τοῦ Χριστοῦ: according to the measure of the gift of Christ. Statement of the law of the bestowal of grace. Each gets the grace which Christ has to give, and each gets it in the proportion in which the Giver is pleased to bestow it; one having it in larger measure and another in smaller, but each getting it from the same Hand and with the same purpose. The δωρεᾶς is the gen. of the subject or agent—the gift which Christ gives, as is shown by the following ἔδωκε δόματα.