heol., ii., p. 152. The best commentary on the expression is John xvii. 11, 14, 15-23. In his salutations Paul uses the word as practically = ἐκκλησία (cf. 1 Cor. i. 2, 2 Cor. i. 1, with 1 Thess. i. 1). For the Christian Church is the spiritual suc- cessor of the sacred community of Israel. Ideally, all Christians are “ saints,” cf. ἡγιασμένοις ἐν Χ. Ἰ. (x Cor. i. 2). The Spirit is, of course, the Sanctifier, but He only deals with those who are in Christ Jesus.—év X. ᾿Ξ. These words sum up Paul’s Christianity. They denote the most intimate living union that can be conceived between the soul of the believer and the Risen Lord. He, as Spirit, is the atmosphere in which the new life is lived.
Cf. the Rabbinic use of =) 714) (place or
space) as a name of God; see Taylor, Sayings of Fewish Fathers, 2nd ed., p. 39. The phrase occurs eight times in Phil. The same idea is expressed by Χριστὸς ἐν ἐμοί; see esp. Gal. ii. 20. “ The gist of this formula ev gre | is nothing else than Paul’s mystic faith, in which the believer gives up himself, his own life, to Christ, and possesses the life of Christ in himself: he in Christ, and Christ in him; he dead with Christ, and Christ become his life’ (Pfl., Paulinism, E. Tr., i., p. 198). For the extraordinarily central place of the idea in Paul’s μμ see Deissmann, Die Neutestamentliche Formel “in Christo Fesu"’ (Marburg, 1802).---σὺν ἐπισκόποις κ. κόνοις. These keenly-discussed terms can only be most briefly examined. Who were the ἐπίσκ. ? In LXX almost always = an official in charge of work being done ε.ρ., repairs in Temple; rebuilding of Jertalem or an officer in the army (much ess frequently). In N.T., besides this passage, (a) Acts xx. 28, applied by Paul to the πρεσβύτεροι of Ephesus, whom the Holy Ghost has made ἐπισκόπους ποι- νειν τὴν ἐκκλησίαν τοῦ Θεοῦ; (5) 1 et. ii. 25, of Christ, who is called τὸν ποιμένα καὶ ἐπίσκοπον τῶν ψυχῶν ὑμῶν; (c) τ Tim. iii, 2 and Tit. i. 7, where it is almost universally admitted to be synony-