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The words kaqw;" proevgraya ...vs. 5 ejn pneuvmati are parenthetic, unfolding St Paul's peculiar endowments as compared with men of old time.
kata; ajpokavluyin ] not only in direct communications at the crises of his life (Acts 9:4 ff.; 22:7 ff., 18 ff.; 26:17 ff.; Gal. 1:12; 2:2) but through widening experience laid in the light of the Gospel (Eph. 3:4 th;n suvnesivn mou ejn t. must. tou' cr .).

There is a difference between kata; ajpokavluyin (Rom. 16:25; Gal. 2:2) and dij ajpokaluvyew" (Gal. 1:12). The former describes the general mode of communication: the latter the specific fact.
to; musthvrion ] Comp. Eph. 1:9 note. Truths which are the characteristic possessions of Christians are ‘mysteries.’ Among these the universality of the Gospel—vs. 6 ei\nai ta; e[qnh... ejn Cristw'/ —is preeminently ‘the mystery.’ The single occasion on which the word is used in the Gospels emphasises this thought (Matt. 13:11; Mark 4:11; Lk. 8:10) The parable of the Sower implies that the Word is for all. This suggestion naturally caused that perplexity to the disciples which appears strange to us.

In addition to those parallel texts the word is found in the N.T. only in St Paul and in the Apocalypse. It is used both (1) in the full comprehensive meaning of the Christian revelation, and (2) in regard to special details in it. All the passages deserve to be studied: (1) 1 Cor. 2:7; Rom. 16:25; Eph. 1:9; 3:4, 9; 6:19; Col. 1:26 f.; 2:2; 4:3; 1 Tim. 3:9, 16; Apoc. 10:7; (2) 2 Thess. 2:7; 1 Cor. 4:1; 13:2; 14:2; 15:51; Rom. 11:25; Eph. 5:32; Apoc. 1:20; 17:5, 7.
proevgraya ] in an earlier part of the Epistle: Eph. 2:10 ff.
ejn ojlivgw/ ] V. in brevi , V.L. in modico : briefly, in a few words. Comp. Acts 26:28.

4. pro;" o{ ...] whereby , looking to which summary statement of the truth, ye can, as ye read, perceive my understanding .... The Apostle is careful to shew that
his teaching is not the repetition of a form of words once given to him and to be simply received by his disciples. It had cost him thought and it claimed thought. His readers could see for themselves how it was contained in the right apprehension of the historic Gospel; and he assumes that they will use their power.
ajnaginwvskonte" ] The word implies that the letter was circulated and copied and studied by individual Christians. Comp. Apoc. 1:3; Matt. 24:15 || Mark 13:14; Acts 8:28. The variant in Gal. 4:21 ( ajnaginwvskete ) is interesting. th;n suvn. m. ejn tw'/ must .] St Paul had, in the common phrase, entered into the revelation of Christ. His natural faculties had found scope in shaping the message which he delivered

For noei'n comp. Matt. 24:15 || Mark 13:14; 1 Tim. 1:7 c and for suvnesi" comp. Lk. 2:47; Col. 1:9; 2:2. The two words occur together 2 Tim. 2:7. For the omission of the article before ejn tw'/ m. see Winer 3.20, 26.
tw'/ must. tou' cr .] Col. 4:3 lalh'sai to; musthvrion tou' cristou' .
5. The truth which was made known to St Paul by revelation
was not made known in other generations to the sons of men as now in our own time it was revealed to Christ's holy apostles and prophets in the Spirit. The wJ" suggests that some partial knowledge was conveyed in earlier times to those who sought for it through ‘the light that lighteth every man.’ The prophets looked for the incorporation of ‘the nations’ in Israel, but not for their equality with ‘the people’ in the new Church, though this was in fact included in the promise to Abraham: John 8:56; Gal. 3:8. eJtevrai" geneai'" ] dative of time as in Lk. 8:29 ( polloi'" crovnoi" ). The use of eJtevrai" suggests the thought of two series of generations, one before and one after


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