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the Incarnation. toi'" uiJoi'" t. aj. ] The phrase occurs again Mark 3:28, and in the LXX. As contrasted with toi'" aJg. ajpost. auj. kai; pr . it describes those who represented the natural development of the race.
nu'n ] now , in our age. Even to the Twelve the universality of the Gospel was a revelation (Acts 10:47), and St Paul looks back to the crisis when it was acknowledged ( ajpekaluvfqh ). There were indeed abundant traces in the teaching of Christ of this truth—it lies in the fundamental parable of the Sower, which naturally perplexed the hearers—but like His teaching on His own Death and Resurrection they were unintelligible at the time. Through the experience which is recorded in the early chapters of the Acts their meaning was made plain by the Spirit. Compare Rom. 16:25 ff.; 1 Pet. 1:10 ff.
toi'" aJg. ajpost. auj. kai; prof .] to those whom He charged with an authoritative office and endowed with spiritual insight. Comp. Eph. 2:20 note. JAgivoi" does not express personal character, but consecration. Comp. Lk. 1:70; Acts 3:21. The aujtou' naturally goes back to Cristou' . In Col. 1:26 the thought is differently expressed. ejn pneuvmati ] The phrase appears to correspond to ejn Cristw'/ . It is of rare occurrence: Apoc. 1:10 ejgenovmhn ejn pn .; 4:2; 17:3 || 21:10 ajphvnegke ejn pn .; Matt. 22:43 ejn pn....kalei' (|| Mark 12:36 ejn tw'/ pn. t. aJg .); John 4:23 ejn pn. k. ajl .; Rom.
8:9
ejstev...ejn pn .; Eph. 5:18 plhrou'sqe ejn pn .; 6:18 proseucovmenoi ejn pn . (|| Jude 20 ejn pn. aJg .); Col. 1:8 dhlwvsa" th;n ajgavphn ejn pn .; 1 Tim. 3:16 ejdikaiwvqh ejn pn. jEn tw'/ pneuvmati occurs also: Lk. 2:27 h\lqen ejn t. pn .; 4:1 h[geto ejn tw'/ pn .; and ejn pn. aJgivw/ : Rom. 9:1 summarturouvsh"... ejn pn. aJ .; 14:17 cara; ejn pn. aJ .; 15:16 hJgiasmevnh ejn pn. aJ .; 1 Cor. 12:3 eijpei'n... ejn pn. aJ .; 1 Pet. 1:12 eujaggelisamevnwn... ejn pn. aJ . Compare baptivzein ejn pn. aJg . Matt. 3:11 and parallels. The general idea of the phrase is that it presents the concentration of man's powers in the highest part of his nature by which he holds fellowship with GOD, so that, when this fellowship is realised, he is himself in the Holy Spirit and the Holy Spirit is in him.

6. This then is the revelation that the Gentiles are (not shall be ) fellow-heirs with the natural Israel of the great hopes of the spiritual Israel, and fellow-members with them of the one Divine body, and fellow-partakers in the promise which was fulfilled in the mission of the Holy Ghost (Acts 10:45), in virtue of their union in Christ Jesus through the Gospel.

The threefold fellowship of the nations with the people of GOD is established by their incorporation in Christ, which is wrought through the Gospel. In the announcement that the Word became flesh all partial and transitory privileges are lost in one supreme and universal blessing. Jerome ( ad loc. ) says truly ‘hereditas nostra Deus’ and ‘ubi una comparticipatio est, universa communia sunt.’ On the translation he remarks: Scio appositionem conjunctionis ejus per quam dicitur cohaeredes , et concorporales et comparticipes indecoram facere in Latino sermone sententiam. Sed quia ita habetur in Graeco, et singuli sermones, syllabae, apices, puncta, in Divinis Scripturis plena sunt sensibus, propterea magis volumus in compositione structuraque verborum quam intelligentia periclitari.
ei\nai ] The position of the verb gives singular emphasis to the statement: that in spite of all difficulties and all opposition ‘the Gentiles are....’ Compare Heb. 11:1
ejstiv note.
sunklhronovma ] Rom. 8:17 sugkl. Cristou' . Heb. 11:9 sugkl. th'" ejpaggeliva" . 1 Pet. 3:7 sugkl. cavrito" zwh'" .
suvnswma ] Not elsewhere in the N.T. or in the LXX. Nor is the word found in


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