τ----.
537
τὰ ἐπὶ τῆς γῆς, 3. ἀπεθάνετε γάρ, καὶ ἡ ζωὴ ὑμῶν κέκρυπται σὺν 3 Only here
τῷ Χριστῷ ἐν τῷ Θεῷ - 4. ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ φανερωθήσεσθε ἐν δόξῃ. 3 Η Greta, ΕΝ a A , > , ἢ: 9
οὖν τὰ μέλη 2 τὰ ἐπὶ τῆς γῆς, πορνείαν, ἀκαθαρσίαν, ἢ" πάθος, ἐπι-
and Rom. iv. 19, Heb. xi. 12 (both of Abr.), in class, or Bib.
5. "νεκρώσατε
. Gk. b Only here and 1 Thess. iv. 5; Rom. i. 26 in N.T,
1So Ln., Tr. mg., W.H., R.V., Ws. with BDbcKL.
ὑμῶν: T., Tr., W.H. mg.,
Κ.Υ. mg. with ΝΟΥ ΕΕ, by assimilation to η ζωη Όμων (ver. 3).
PISO. ο. το, Να ΑΝ. with κ ΡΟ 17,71.
by Ln. with sgcAC7DEFGHKLP.
in this resurrection, on the ground that if there were there would be no need to exhort to ethical realisation. But this is to misunderstand Paul’s idealistic lan- guage. Resurrection implies that thedeath has already taken place, and the death is ethical.—ra ἄνω ζητεῖτε. The reference is not, as Meyer characteristically makes it, eschatological. It is present fellow- ship with the exalted Lord, a life in heaven, of which he speaks. The true explanation is suggested by Eph. ii. 6, συνήγειρεν καὶ συνεκάθισεν ἐν τοῖς ἐπουρανίοις ἐν Χριστῷ ᾿Ιησοῦ (cf. καθή- μενος). Those who have risen with Christ must realise ascension with Him. —ot ὁ Χριστός ἐστιν, ἐν δεξιᾷ τοῦ Θεοῦ καθήμενος : “ where Christ is, seated on the right hand of God”. Two state- ments are made: Christ is in the region of the things above, and He is seated at the right hand of God. These facts supply the motive for τ. ἄνω ζ. Our home with Him is not simply in the region of the things above, but in the highest position there, at God’s right hand.
Ver. 2. τὰ ἄνω φρονεῖτε. “Set your mind on the things above.” φρ. is wider in its sense than ζητ. It embraces, as Meyer says, ‘the whole practical bent of thought: and disposition”.—py τὰ ἐπὶ τῆς γῆς. “The things on the earth” are not in themselves sinful, but become so if sought and thought on in preference to the things above (cf. Matt. vi. 19-21). There seems to be no reference to the false teachers here.
Ver. 3. ἀπεθάνετε yap: “ for ye died,” that is to their old life, at the time of their conyersion. It gives the reason for ver. 2. The exhortation is justified because they have died with Christ.—kat 4 ζωὴ «νον ἐν τῷ Θεῷ. This risen life (ζωή not βιός) which they now enjoy through union with Christ is concealed with Him in God. By the fact that it is hidden is
υμων inserted after μελη
not meant that it is secure (KI.), for the contrast to κέκ. is Φαν. (ver. 4), but that it belongs to the invisible and eternal, to which Christ belongs; perhaps not pre- cisely ‘shrouded in the depths of inward experiences and the mystery of its union with the life of Christ” (Ell.). ἐν Θεῷ asserts Christ’s own union with God, and emphasises our union with God in Him. Meyer thinks ζωὴ is the “eternal life,” now hidden, but to be manifested at the second coming (ver. 4). But this does not suit so well the language of the verse. Our life in God is opposed to life in the world (ii. 20). The transition from the aorist to the perfect is to be noticed.
Ver. 4. This life is not always to re- main hidden, it will be manifested at the second coming. And that not merely in union with Christ, for it is Christ Himself who is our Life. This is not to be toned down to mean that Christ is the possessor and giver of eternal life. Paul means quite literally what he says, that Christ is Himself the essence of the Christian life (cf. Phil. i. 21, ἐμοὶ γὰρ τὸ ζῆν Χριστὸς, also Gal. ii. 20). His manifestation there- fore includes that of those who are one with Him. And this can only be a mani- festation in glory (cf. Rom. viii. 17).