τὸ ὑπερβάλλον

Thess. iv. 15. TAOÛTOS] the exceeding riches;' an especially and studiedly strong expression designed to mark the 'satis superque' of God's grace in our redemption by Christ; comp. ch. iii. 20, 1 Tim. i. 14, and see Andrewes, Serm. I. Vol. II. p. 197 (A.-C. Libr.). The neuter Tλoûтos is adopted with ABD FGN2 ( omits the verse); 17 67**; Orig. (1), and by Lachm., Tisch., and most recent editors.

ἐν χρηστότητι ἐφ' ἡμᾶς ἐν Χρ. Ιησ.] ' in goodness towards us in Christ Jesus;' a single compound modal clause appended to ἐνδείξ.: ἐν χρ. ἐφ' ἡμ. being closely connected (comp. Luke vi. 35 ; the art. is not necessary, see notes on ch. i. 16), and defining accurately the manner in which God displays 'the riches of His grace,' while èv X. 'I. ('in,' not 'through Christ Jesus,' Auth.; see Winer, Gr. § 48. a, p. 347, note 3) specifies, as it were, the everblessed sphere to which its manifestations are confined, and in which alone its operations are felt. Well do Calvin and Stier call attention to this 'notanda repetitio nominis Christi' (contrast the melancholy want of appreciation of this in De W.), and the reiteration of that eternal truth which pervades this divine epistle, ' nur in Christo Jesu das alles, und anders nicht,' Stier, p. 273; see notes on ch. i. 3. On the meaning of χρηστότης see notes on Gal. v. 22.

8. τῇ γὰρ χάριτι] • For by grace ; confirmatory explanation of the truth and justice of the expression τὸ ὑπερβ.

K.T.A. by a recurrence to the statement made parenthetically in ver. 5. The article is thus not added merely because xápis 'expresses an idea which is familiar, distinctive, and monadic in its nature' (Eadie), but because there is a retrospective reference to Xápiri in ver. 5, where the noun, being used adverbially, is properly anarthrous: see Middleton, Greek Art. v. 2, p. 96 (ed. Rose). It may be observed that the emphasis rests on T χάριτι, the further member διὰ πίσTEWS being added to define the weighty ἐστε σεσωσμένοι. χάρις is the objective, operating, and instrumental cause of salvation; TOTIS the subjective medium by which it is received, the causa apprehendens, or to use the language of Hooker, the hand which putteth on Christ to justification,'Serm. II. 31; comp. Waterland, Justif. Vol. VI. p. 22, and a good sermon by Sherlock, Vol. I. p. 323 sq. (ed. Oxf.). ¿σte σeσwoμévoɩ] 'ye have been (and are) saved.' It is highly improper to attempt to dilute either the normal meaning of the verb ('salvum facio,' 'ad eternam vitam perduco,' see Suicer, Thesaur. s. v.) or the proper force of the tense. The perfect indicates 'actionem plane præteritam, quæ aut nunc ipsum seu modo finita est, aut per effectus suos durat' (Poppo, Progr. de emend. Matth. Gramm. p. 6); and in short serves to connect the past and the present, while the aorist leaves such a connexion wholly unnoticed; see esp. Schmalfeld, Synt. $56, and comp. Scheuerl. Synt. § 32.

5, p. 342. Thus then ἐστὲ σεσωσμ. denotes a present state as well as a terminated action; for, as Eadie justly observes, Salvation is a present blessing, though it may not be fully realized.' On the other hand, ἐσώθημεν (Rom. viii. 24) is not ἐν τοῖς σωζομένοις ἐσμέν (Peile), but simply 'we were saved,' the context idi supplying the necessary explanation. Sid TioTews] through faith;' subjective medium and condition; see above, and comp. Hammond, Pract. Catech. p. 42 (A.-C. Libr.). It is not necessary to adopt here the modifica. tion suggested by Bull: 'per fidem hic intelligit obedientiam evangelio præstitam, cujus fides specialiter sic dicta non tantum initium est sed et radix et fundamentum,' Harm. Apost. I. 12, 8. The contrast with pywv, and connexion with xápiri, seem to show that loris is reliance on the divine grace' (Waterland, Justif. Vol. VI. p. 37), the living capacity,' as it is termed by Olsh., 'for receiving the powers of a higher world;' xápis being thus identical with imparting, Tloris with receiving love; see Olshaus. on Rom. iii. 21, and comp. Usteri, Lehrb. II. I. 1, p. 151.

καὶ τοῦτο] ‘and this, sc. τὸ σεσωσμ. eiva (Theoph. 2), not nempe hoc quod credidistis,' Bull, loc. cit., with Chrys., Theod., Theoph. 1, al., see Suicer, Thesaur. Vol. II. p. 728. Grammatically considered, καὶ τοῦτο (=kal Taûтa, Rost u. Palm, Lex. s. v. OUTOS, Vol. II. p. 599) might be referred to a verbal notion (TÒ TOT EVEш) derived from Tloris, but the logical difficulty of such a connexion with ἔργων (parallel and explanatory to è iuwv) seems insuperable. Still it may be said that the clause καὶ τοῦτο

K. T.. was suggested by the mention of the subjective medium πίστις, which might be thought to imply some independent action on the part of the subject (comp. Theod.): to prevent even this supposition, the Apostle has recourse to language still more rigorously exclusive. Θεοῦ τὸ Sapov] of God is the gift,' scil. coû δῶρον τὸ δῶρον ἐστί: the gen. Θεοῦ, emphatic on account of the antithesis to uv, being thus the predicate; Tò Spor (the peculiar gift in question,' τὸ σεσωσμ. εἶναι διὰ τῆς πίστ.) the subject of the clause: see Rückert in loc. Harl., Lachm., and De W. inclose these words in a parenthesis, but certainly without reason: the slight want of connexion seems designed to add force and emphasis.

9. οὐκ ἐξ ἔργων] not of works; more exact explanation of the preceding οὐκ ἐξ ὑμῶν, and thus standing more naturally in connexion with kal τοῦτο than with τὸ δῶρον [ἐστί] (Mey.). The sense however in either case is

the same. The grammatical meaning οἱ ἐξ ἔργων is investigated in notes on Gal. ii. 16; its doctrinal applications are noticed by Neander, Planting, Vol. I. p. 419 (Bohn).

ἵνα μή τις

Kavx.] that no man should boast;' purpose of God, involved in and included in the 'lex suprema' alluded to in the foregoing οὐκ ἐξ ἔργων, comp. Rom. iii. 27. The repression of boasting was not the primary and special object of God's appointment of salvation by grace through faith (comp. Mackn.), still less was it merely the result (Peile), but was a purpose (va εὐγνώμονας περὶ τὴν χάριν ποιήσῃ, Chrys.) that was necessarily inseparable from His gracious plan of man's salvation. On the force and use of

iva, see notes on ch. i. 17.

1ο. αὐτοῦ γάρ κ.τ.λ.] ' for we are His handiwork,' 'ipsius enim sumus factura,' Vulg.; proof of the foregoing sentences καὶ τοῦτο...δῶρον and οὐκ ἐξ ἔργων; the emphatic αὐτοῦ pointing to the positive statement that the gift of salvation comes from God, and the assertion of our being His (spiritual) Toinua to the negative statement that salvation is not ὑμῶν, or as further explained, οὐκ ἐξ ἔργων. If we are God's ποίημα, our salvation, our all, must be due to Him (comp. Bramhall, Castig. Vol. IV. 232, A.-C. Libr.): if we are a spiritual ποίημα (τὴν ἀναγέννησιν ἐνταῦθα αἰVÍTTETαι, Chrys.), spiritually formed and designed for good works, our salvation can never be ἐξ ἔργων (whether of the natural, moral, or ritual law) which preceded that ἀνάκτισις: see Neander, Planting, Vol. I. p. 476 note (ed. Bohn). κτισθέντες

év Xp. 'Ino.] 'created in Christ Jesus ;' defining clause, explaining the true application and meaning of the preceding Toinua: compare ver. 15, and the expression καινή κτίσις, 2 Cor. v. 17, Gal. vi. 15, with notes in loc. That the reference of roinua is not to the physical, and that of KT100. to the spiritual creation ('quantum ad substantiam fecit, quantum ad gratiam condidit,' Tertull. Marc. v. 17), but that both refer to the spiritual ἀνάκτισις, not only appears from the context, but is asserted by the best ancient (οὐ κατὰ τὴν πρώτην λέγει δημιουργίαν, ἀλλὰ κατὰ τὴν δευτέραν, Theod., comp. Ecum.), and accepted by the best modern commentators; still it does not seem improbable that the more general and inclusive word Toinua was designed to suggest the

analogy (Harl.) between the physical creation and the spiritual re-creation of man. For a sound sermon on this text see Beveridge, Serm. IV. Vol. II. p. 417 sq. (A.-C. Libr.). ἐπὶ ἔργοις ἀγαθοῖς] ' for good works, i. e. to do good works;' ènì denoting the object or purpose for which they were created: see Winer, Gr. § 48. c, p. 351, notes on Gal. v. 13, 1 Thess. iv. 7, and exx. in Raphel, Annot. Vol. II. p. 546. On the doctrinal and practical aspects of the clause, see Beveridge, Serm. IV. Vol. II. p. 418. οἷς προητοίμασεν] * which God afore prepared,'

[ab initio paravit] Syr., 'prius paravit,' Copt., Æth., 'præparavit,' Vulg., Clarom. The construction, meaning, and doctrinal significance of these words, have been much discussed. We may remark briefly, (1) that owing to the absence of the usual accus. after Tponтolu. (Isaiah xxviii. 24, Wisdom ix. 8, Rom. ix. 23), oîs cannot be 'the dative of the object,' 'for which God hath from the first provided,' Peile, but is simply (by the usual attraction) for : see Winer, Gr. § 24. 1, p. 147, and § 22. 4. obs. p. 135. So Vulg., Syr., Copt., al., and the majority of

is not neuter (Beng., Stier): the simple verb is so used, Luke ix. 52, 2 Chron. i. 4 (?), but there is no evidence of a similar use of the compound. Nor is it equivalent (in regard to things) with Tроopiw (in regard to persons), Harl., a paraphrastic translation rightly condemned by Fritz. Rom. ix. 23, Vol. II. p. 339, 'aliud est enim parare έToɩμάζειν [to make ἕτοιμα, ἕτα, see Rost u. Palm, Lex. s. v. eтouos], aliud definire opišew.' Lastly, neither here

Remember that ye were once aliens, but have now been brought nigh.

nor Rom. l.c. must the force of πρò be neglected: compare Philo, de Opif. $ 25, Vol. I. p. 18 (ed. Mang.), ws οἰκειοτάτῳ . . . ζώῳ τὰ ἐν κόσμῳ πάντα προητοιμάσατο, rightly translated by Fritz.,

...

ante paravit quam conderet.' (3) Thus then we adhere to the simplest meaning of the words, using the latter part of the clause to explain any ambiguity of expression in the former: 'God, before we were created in Christ, made ready for us, pre-arranged, prepared, a sphere of moral action, or (to use the simile of Chrys.) a road, with the intent that we should walk in it, and not leave it; this sphere, this road, was epya ȧyalá: comp. Beveridge, Serm. l. c. p. 428. On the important doctrinal statement fairly deducible from this text,-'bona opera sequuntur hominem justificatum non præcedunt in homine justificando,' see Jackson, Creed, XI. 30. 6.

FI. Ató] Wherefore,' since God has vouchsafed such blessings to you and to all of us; not in exclusive reference to ver. 10, ὅτι ἐκτίσθημεν ἐπ ̓ ἔργοις ἀγαθοῖς, Chrys., nor alone to ver. 4-10 (Mey.), but, as the use of vμeîs (comp. ver. 1) suggests, to the whole, or rather to the declaratory portion of the foregoing paragraph, ver. I-7; ver. 8-10 being an argumentative and explanatory addition. On St Paul's use of dió, comp. notes on Gal. iv. 31. The construction, which is not perfectly clear, is commonly explained by the introduction of ovτes before Tà ë0vŋ (Fuld.), or тe before (Syr.) or after (Goth.) év σapki. This is not necessary: the position of TOTE (as rightly maintained by Lachm., Tisch., with ABD'EN1; Clarom., Sangerm., Aug., Vulg., al.)

seems to suggest that τὰ ἔθνη κ.τ.λ. is simply in apposition to ὑμεῖς. Οτι and Tore are then respectively resumed by ὅτι and τῷ καιρῷ ἐκείνῳ in ver. 12; see Meyer in loc. τὰ ἔθνη ἐν σaρkl] Gentiles in the flesh.' On the correct insertion of the article before Ovn (to denote class, category), see Middl. Gr. Art. III. 2. 2, p. 40 (Rose); and on its equally correct omission before ἐν (τὰ ἔθν. ἐν σ. forming only one idea), see Winer, Gr. § 20. 2. p. 123, notes ch. i. 15, and Fritz. Rom. iii. 25, Vol. I. p. 195. Εν σαρκὶ is

not in reference to their natural descent' (Hamm.), nor to their corrupted state (ovк èv πveúμaтi, Theoph., 'unregenerate Gentiles,' Peile; comp. Syr.), but, as the use of the word below distinctly suggests, to the corporeal mark; 'præputium profani hominis indicium erat:' Calv. They bore the proof of their Gentilism in their flesh and on their bodies. οἱ λεγόμενοι ἀκροβυστία κ.τ.λ.] who are called contemptuously the Uncircumcision by the so called Circumcision.' Both ἀκροβ. and περιτ. are used as the distinctive names or titles of the two classes, Gentiles and Jews. On the omission of the art. before ȧкроßνσт. (a verb 'vocandi' having preceded), see Middl. Gr. Art. III. 3. 2, p. 43 (Rose); and on the derivation of the word (an Alexandrian corruption of åкротоσlla), Fritz. Rom. ii. 26, Vol. I. p. 136. ἐν σαρκὶ χειροποιήτου] wrought by hand in the flesh,' 'et est opus manuum in carne,' Syr.; a tertiary predication (see Donalds. Gr. § 489 sq., and observe the idiomatically exact transl. of Syr.), added by the Apostle reflectively rather than descriptively: 'the cir

cumcision,-yes, hand-wrought in the flesh; only a visible manual operation on the flesh, when it ought to be a secret spiritual process in the heart; only κατατομή, not περιτομή: comp. Rom. ii. 28, 29, Phil. iii. 3, Col. ii. II. Thus then, as Calvin rightly felt, the Apostle expresses no contempt for the outward rite, which he himself calls a σφραγίδα τῆς δικαιοσúvns, Rom. iv. 11, but only (as the present words suggest) at the assumption of such a title (observe Tŷs Xeyoμ., not τῶν λεγομ.) by a people who had no conception of its true and deep significance. The Gentiles were called, and really were the dкpoßvoría: the Jews were called the περιτομή, but were not truly so.

12. OTI TE] that ye were;' resumption of the or in ver. 11, and continuation of the suspended sentence; see notes on ver. II.

6

Tậ Kaipŵ èkeiv❤] ' at that time;' 'in your heathen state.' The prep. év (here rightly omitted by Lachm., Tisch., with ABD FGN; mss.; Clarom., Sang., Aug., al.; Chrys.), though occasionally omitted (2 Cor. vi. 2 quotation, Gal. vi. 9), is more commonly, and indeed more correctly, inserted in this and similar forms: comp. Rom. iii. 26, xi. 5, 2 Cor. viii. 13, 2 Thess. ii. 6; and see Wannowski, Constr. Abs. III. 1, p. 88, Madvig, Synt. § 39, and comp. ib. Lat. Gr. § 276. ...χωρὶς Χριστοῦ] 'ye were...without Christ; xwpis Xp. forming a predicate (Syr.; 'et nesciebatis Christum,' Æth.), not a limiting clause to Te ...άπηλoтр. (De W., Eadie), which would be a singularly harsh construction. The Ephesians, whom St Paul here views as the representatives of Gentilism (Olsh.), were, in their heathen ante-Christian state, truly xwpis

ἦτε

the distinction between äveu ('absence of object from subject') and xwpis ('separation of subject from object'), see Tittmann, Synon. p. 94. This distinction however does not appear to be perfectly certain (comp. Phil. ii. 14, with 1 Pet. iv. 9), and must at all events be applied with caution, when it is remembered that xwpis is used 40 times in the N. T., and avev only 3 times, viz. Matth. x. 29, 1 Pet. iii. 1, iv. 9. Where, in any given writer or writers, there is such a marked preference for one rather than another of two perfectly simple words, it is well not to be hypercritical.

ηoтρiwμévoɩ K.T.λ.] ‘being aliens, or in a state of alienation, from the commonwealth of Israel;' in opp. to συμπολῖται τῶν ἁγίων, ver. 19. There is a slight difficulty in the exact meaning and application of the words. Reversing the order, for the sake of making the simpler word define the more doubtful, we may observe that Ισραὴλ is clearly the theocratic name of the Jewish people, the title which marks their religious and spiritual, rather than their national or political distinctions; see Rom. ix. 6, 1 Cor. x. 18, Gal. vi. 16. From this it