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words express one thought, the whole range of the sphere in which the Divine wisdom and love find exercise. Though space has only three dimensions, we naturally in common language distinguish height and depth as well as length and breadth. The words are not to be interpreted separately: this would require tiv to; plavto", tiv to; mh'ko" , & c.

19. gnw'naiv te ...] First we come to apprehend the dimensions (so to speak) of the sphere in which the Divine counsel finds its fulfilment and then we come to know the love which occupies it.
th;n ajg. t. c. ] the love of Christ simply as His, answering to His very nature, without any distinct definition of the object to which it is directed, including both His love for the Church and for the believer (comp. John 15:9 f.).
gnw'nai...gnwvsew" ] Latt. scire ( cognoscere ) supereminentem scientiae caritatem. A natural paradox: to know that which never can be known. The thought in Phil. 4:7 hJ eijrhvnh t. q. hJ uJperevcousa pavnta nou'n is different.
i{na plhr....tou' qeou' ] Latt. ut impleamini in omnem plenitudinem Dei: that ye
may
severally be filled with the gifts of GOD'S grace, and so be made contributory unto all the fulness of GOD. ‘The fulness of GOD’ is that perfect consummation of finite being which answers to the Divine idea. This is reached representatively when every member of Christ brings his full share to the perfecting of that glorious humanity which is the Body of Christ; and finally when the corresponding work of the Church for creation is accomplished (James 1:18). Comp. Eph. 1:23 note.

The reading of B i{na plhrwqh'/ p. t. pl. t. q. gives substantially the same sense more simply and directly: ‘that through your individual completeness the whole fulness of GOD may be realised.’

Doxology (20, 21).

20, 21. The contemplation of the glorious fulness of Divine blessing in the Gospel, both in relation to the mission of the Apostle and in relation to the opportunities of believers, naturally closes with a Doxology of singular simplicity and depth, in which GOD'S work in man is regarded as issuing in His glory ‘in the Church and in Christ Jesus’ to the last development of life in time.

Similar Doxologies are found: Gal. 1:5; Rom. 9:5; 11:33 ff.; 1 Tim. 1:17; 1 Pet.
20.
Now to Him that is able to do exceeding abundantly beyond all that we ask or think, according to the power that worketh in us , 21 to Him be the glory in the Church and in Christ Jesus unto all the generations of the age of the ages.

20 f. tw'/ de; dun....aujtw'/ hJ dovxa ] We may supply either ei[h or ejstiv , ‘be the glory’
or ‘is the glory.’ The one thought passes into the other. Man does not offer of his own to GOD, but recognises and ascribes to Him what is His. In this sense angels and men can ‘give glory to GOD’ by acknowledging in that which stirs their wonder and gratitude a revelation of His power and love: Lk. 17:18; John 9:24; Acts 12:23; Rom. 4:20; Apoc. 4:9; 11:13; 14:7; 16:9; 19:7.
uJpe;r p....uJperekper. w|n ...] Latt. omniafacere superabundanter
( superabundantius ) quam ... all. super omnia ...abundantius quam ...& c.: beyond all, abundantly beyond all that ... |Wn depends upon uJperekperissou' which emphasises uJpe;r ( pavnta ). JUperekperissou' occurs again 1 Thess. 3:10;5:13. Comp. Mark 6:51; 14:31.

aijt. h] noou'men ...] Some thoughts occur to us which we do not shape into petitions; GOD'S gifts go beyond petitions and thoughts alike. ‘His power working in

4:11.


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