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effects. On the other hand men are regarded as ‘dead to sin’ (Rom. 6:11 nekrou;" th'/ aJmartiva/ ) when they are held to be incapable of sinning. Faith is dead (James 2:17,
26) when it fails to produce its corresponding works. Works are dead (Heb. 6:1, note; 9:14) when they are destitute of that divine element which alone gives them reality. Men are dead in respect to that which is the true characteristic of man when they are without that power through which they grow to the Divine likeness for which men were made. This comes from the indwelling of Christ (Gal. 2:20; John 14:6; 11:25 f.). Sin excludes Him.

The variations in order, Eph. 2:1 kai; uJma'" o[nta" nekrouv" , vs. 5 kai; o[nta" hJma'" nekrouv" , Col. 2:13 kai; uJma'" nekrou;" o[nta" are to be noticed as indicating subtle differences of emphasis. The position of o[nta" is unusual, yet it occurs again Eph. 2:20; Rom. 5:6 (contrast vs. 8); 16:1. Comp. Acts 19:31; 27:2, 9.

2. ejn ai|" pote; periep .] Sins were more than occasional acts; they were the medium, the atmosphere, of their ordinary life.

Peripatei'n is used of personal action, in regard to the man himself: ajnastrevfesqai of social action, converse among other men (Eph. 1:3 ejn oi|" ajnestravfhmen [contrast Col. 3:6 ejn oi|" (neut.) kai; uJmei'" periepathvsate ]; 2 Cor. 1:12; 1 Tim. 3:15; even when this is not expressly defined, Heb. 10:33; 13:18; 1 Pet. 1:17; 2 Pet. 2:18); stoicei'n of action directed on particular lines (Gal. 6:16; Rom. 4:12; Phil. 3:16).

For peripatei'n ejn see 1 John 1:6 note. kata; to;n aijw'na t. k. t. ] Latt. secundum seculum mundi hujus, according to the course of this world. The use of aijwvn recals the familiar phrase ‘corrumpere et corrumpi seculum vocatur’ (Tac. Germ. 19). Aijwvn describes an age marked by a particular character: kovsmo" the whole constitution of things.
kata; to;n a[rc ...] According to the prince of the power of the air, of the spirit that now worketh in the children of disobedience. ‘The course of the world’ corresponds with the being who is its god (2 Cor. 4:4 oJ qeo;" tou' aijw'no" touvtou ). This temporary and contingent power (Lk. 4:6 paradevdotai , John 12:31) is contrasted with the universal sovereignty of GOD, 1 Tim. 1:17 oJ basileu;" tw'n aijwvnwn .

Comp. John 12:31; 16:11 oJ a[rcwn tou' kovsmou touvtou ; 14:30 oJ tou' kovsmou a[rcwn .

1 Cor. 2:6 tw'n ajrcovntwn tou' aijw'no" touvtou tw'n katargoumevnwn . For the use of katav compare kata; qeovn Eph. 4:24; 2 Cor. 7:10, 11; Rom. 8:27; 1 Pet. 5:2; kata; to;n kalevsanta 1 Pet. 1:15; kata; Cr. jI. Rom. 15:5; kata; Cr . Col. 2:8; kata; kuvrion 2 Cor. 11:17; kata; a[nqrwpon 1 Cor. 3:3; 9:8; 15:32; Gal. 1:11; 3:15; Rom. 3:5; (7:22); 1 Pet. 4:6 ( kata; ajnqrwvpou", kata; qeovn ).

See Additional Note [App. p. 195]. ‘The power of the air’ is the ‘spirit’ which is active in ‘the sons of disobedience,’ and is subordinate to a higher, ‘personal,’ power ( oJ a[rcwn th'" ejx. tou' ajevro" ).

The phrase hJ ejxousiva tou' ajevro" (compare Col. 1:13 ejruvsato hJma'" ejk th'" ejxousiva" tou' skovtou" ) is borrowed from the language of current thought which regarded the lower regions of the sky ( ajhvr , compare 1 Thess. 4:17) as tenanted by evil spirits; and the adoption of the idea by St Paul justifies us in believing that we can so most truly represent to ourselves our relation to the unseen adversaries by which we are surrounded. They are, so to speak, within reach of us; and no fact of experience is more clear than that we are exposed to assaults of evil from without. ejn toi'" uiJoi'" th'" ajp. ] Latt. in filiis diffidentioe (al. incredulitatis, inobedientioe,


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