27---20.
5
τῆς δόξης, 28. ὃν ἡμεῖς καταγγέλλομεν, " νουθετοῦντες πάντα ἄν- τ Paul only in N.1t,
θρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα
παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ 29. εἰς ὃ καὶ κοπιῶ, ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ τὴν ἐνεργουμένην
ἐν ἐμοὶ ἐν δυνάμει.
in the sense of the Messianic kingdom favours the adoption of that meaning here. But as it is an attribute of the mystery it probably expresses its glorious character.—év τοῖς ἔθνεσιν is generally taken with τί τὸ πλ. κ.τ.λ., and this gives an excellent sense, for it was as manifested in the Gentile mission that the glory of the Gospel was especially displayed. There is a little awkwardness, since the definition Χριστὸς ἐν ὑμῖν seems to make ἐν τ. ἔθν. unnecessary. The glory of the mystery was itself Χ. ἐν tp. if we take ἐν ὑμῖν to mean among you Gentiles. This hardly justifies us in connecting the words with γνωρίσαι (Haupt), for it already has the recipients of knowledge attached to it (ots).—é ἐστι answers τί τὸ πλοῦτος κ.τ.λ. The riches of the glory of the mystery con- sist in Χ. ἐν tp. ἣ ἐλπ. τ. ὃ. Usually ὃ is taken to refer to μυστηρίου alone. Perhaps the practical difference is not ρτεαί.---Χριστὸς ἐν ὑμῖν ἡ ἐλπὶς τῆς δόξης. Haupt thinks no comma should be placed after ὑμῖν, and that the mean- ing is that the special glory of the Gospel is that Christ among them is the hope of glory. But the usual view which makes, not the fact that Christ among them guarantees their future blessedness, but the presence of Christ itself, the great glory of the mystery seems much finer. Χ. ἐν ὑμ., and not what Χ. ἐν tp. is, constitutes the riches of the glory. The context shows that ὑμῖν must mean ‘“‘ you Gentiles”. It does not necessarily follow from this that ἐν must be translated ‘‘among,” though this is favoured by ἐν τ. ἔθν. It may refer to the indwelling of Christ in the heart, and this is rendered probable by the addition of ἐλπὶς τ. δόξης. The indwelling Christ consti- tutes in Himself a pledge of future glory. For this combination of the indwelling Christ with the Christian hope, cf. Rom. Vili. το,
Ver. 28. ὃν: {.ε., Χριστὸν ἐν ὑμῖν.--- ἡμεῖς : (emphatic) we in contrast to the false teachers. But the reference seems to be simply to Paul, not to Timothy and Epaphras as well. For throughout the section he is speaking of his own special mission.—vov@erotvtes. Meyer
points out that admonishing and teach- ing correspond to the two main elements of the evangelic preaching, repent and believe. Haupt thinks on the ground of the order that Paul is not referring to elementary Christian teaching, but has this epistle in his mind, The order might, however, suggest warning to non-Christians followed by teaching of new converts. But the addition of ἐν 7. σοφίᾳ and τέλειον support the view that it is warning against error, and advanced teaching that he has in view.—dvra . ἄνθρωπον : emphatically repeated here. The Gospel is for all men, in opposition to any exclusiveness, and for each in- dividual man in particular. And the ideal is only attained when each individual has reached completeness. The exclusive- ness might be, as with the Judaisers, of a sectarian type, or, as with the Gnostics, and possibly here, of απ΄ intellectual, aristocratic type. Since such is the Apostle’s task, he addresses a Church the members of which are unknown to him.—év πάσῃ σοφίᾳ is taken by some to express the content of the teaching, everyone may be fully instructed in the whole of Christian wisdom. This forms a good contrast to the probable practice of the false teachers of reserving their higher teaching for an inner circle. But for this we should have expected the accusative. Probably the words express the manner of teaching. If the phrase is taken with both participles the content of the teaching is εχο]ηάεά.-- παραστήσ.: probably to present at the judgment.— τέλειον. Here also allusion to the mysteries is discovered by Lightfoot. The term is said to have been employed to distinguish the fully initiated from novices. But, even if this be correct, the word is used in Matt. v. 48, xix. 21, where such a reference is out of the question. Probably Paul is contrasting the completeness he strives to secure with that promised by the false teachers.