Christ, so that even here a subjective turn (Pfleiderer, p. 381 [E. T. ii. 110]), or at any rate a transference of reconciliation to Christ (Pfleiderer, p. 444 [E. T. ii. 175]), which would, indeed, be the case in Col. i. 21 ff., is not to be thought of. But if it once becomes quite evident from the constant interchange of σTavpós and aiμa that they both designate, in the first place, only the violent death of Christ (comp. § 80 c, footnote 9), then in our Epistles, at any rate, the death of Christ is at once put into the point of view of the Old Testament sacrifice (Eph. v. 2).10 On the other hand, the new life purified from sin is here also, as § 81, b, the indirect result of His death as intended by Christ (v. 25-27; Col. i. 22). The result thereby brought about is, that He has acquired the Church to be His own possession by His own blood (Acts xx. 28). It is connected with the practical hortatory tendency of our Epistles that this intended result of Christ's deed of love is put even more strongly than in the earlier Epistles. Finally, by the δύναμις τῆς ἀναστάσεως (Phil iii. 10) is here meant the sealing of the saving significance of the death of Christ in the sense of § 81, d; wherefore the mighty power manifested in the resurrection and exaltation of Christ, Eph. i. 19, 20, is the ground of assurance of salvation, and faith so far, Col. ii. 12, is directly characterized as confidence in the mighty power of God, for the "experimental perception " of the powers included in Christ (Gess, p. 306) cannot be called the power of His resurrection.

(d) The doctrine of justification (§ 82) is, to be sure, nowhere expressly explained in our Epistles; but when, Phil. iii. 9, to one's own righteousness, which is earned by the law

10 It is not the giving up of Himself (the rapadovai šauróv) on the part of Christ which is here designated a sacrifice well-pleasing to God, as it ought to be expressly stated, but what Christ gave Himself for in our behalf, and the words in apposition refer to lavrov, and not to the whole clause. The general idea of a sacrifice (poropá) is more closely defined by ucía as a bloody sacrifice; and as it implies one offered for the good of another, it is characterized as a sin-offering, a point which Pfleiderer, p. 449 [E. T. ii. 181], overlooks. The term. technicus (Lev. i. 9: mining ), borrowed from a free-will offering, is used only to bring into yet greater prominence the free willingness of this sacrifice implied in iauróv; and along with that the ground on account of which God could impute to Him the significance of a means of atonement, but scarcely to transfer to Christ the characteristic moment of the burning of a sacrificial animal, as Ritschl, ii. p. 182, thinks.

(namely, by obedience to it), there is opposed the righteousness which is obtained from God (ẻ cоû) upon the ground of faith (ẻπì Tŷ TíσTE), and which is hence mediated by faith ( Sià TίOTEWs), the essence of Pauline justification is thereby expressed in the most precise way. Just so, Eph.

ii. 8, 9, the true Pauline antithesis: Sià TiσTEWS. . . OÙK epywv, is expressed with reference to the deliverance resulting from grace, a deliverance which presupposes justification. Faith is here often, in the first place, the confident persuasion of the truth of salvation (Eph. i. 13, 19, iv. 5; Phil. i. 25, ii. 17), but yet preponderatingly saving trust in God (Col. ii. 12) or Christ.11 Neither Eph. iv. 5, where ev μiậ êxπídi, which must necessarily be taken subjectively, precedes, nor ver. 13, where the likewise subjective Kai TŶS Éπvyvwσews follows, permits us to think of the objective idea of faith as held by the Church (Pfleiderer, p. 455 [E. T. ii. 186]). According to i. 5, Christians are predestinated to sonship (violeoía, comp. § 83), and therewith to complete salvation; and the essence of sonship consists in this, that they are loved of God (Eph. v. 1; Col. iii. 12: nyaπημévoi) as their God (Phil. i. 3, iv. 19), and give to Him their confidence, only that here also the free access to God grounded on this trust is brought into prominence (Eph. iii. 12, ii. 18), which as regards the thing is involved also in Rom. viii. 15, Gal. iv. 6, and has nothing to do with priestly approach to God (Ritschl, ii. p. 210).12 Here also eipnun designates at one time the fulness of the Christian salvation generally (Col. i. 2; Philem. 3; Eph. i. 2; Phil. i. 2; comp. Eph. ii. 17, vi. 15, 23), at another time the peace of unanimity (Col. iii. 15; Eph. ii. 14, iv. 3); at another, the inner peace of soul which excludes every earthly care (Phil. iv. 7, 9), and the joy,

11 Here also we have the formulae πίστις and πιστεύειν εἰς Χριστόν (Col. ii. 5 ; Phil. i. 29; comp. Acts xx. 21, xxvi. 18), wíors and woròs iv Xpiotâ (Col. i. 2, 4 ; Eph. i. 1, 15), wíoris Xpistoù (Phil. iii. 9; Eph. iii. 12). As to πίστις τοῦ svayysaíou, Phil. i. 27, comp. § 82, d, footnote 11. It is here also often doubtful which of the two ideas is the more prominent where there is no closer definition (Col. i. 23, ii. 7; Eph. iii. 17, iv. 13, vi. 16, 23).

12 If, Rom. viii., the metaphorical application of the idea of sonship is only hinted at (§ 83, d), it is expressly (Eph. v. 1) set forth as a motive for the exhortation to imitate God, i.e. to become like Him in moral nature (comp. § 21, c). As that, so it is in harmony with the parænetic character of our Epistles that,

which goes hand in hand therewith (Col. i. 11; Phil. i. 18, 25, ii. 2, 17, 18), to which the apostle specially exhorts in the Epistle to the Philippians (iii. 1, iv. 4). Finally, here also is the consciousness of this new relation to God brought about by the Spirit of God (Eph. ii. 18: év évì πveúμati), which is on that account the seal of perfect salvation (Eph. i. 13, iv. 30; comp. § 83, e).

§ 101. The Doctrine of Salvation.

The doctrine of a living fellowship with Christ resting on the gift of the Spirit in baptism, by which holiness and righteousness are actually produced, is the same in our Epistles as in the earlier ones (a). Here also the healthy development of the Christian life depends on the ever fuller realization of that living fellowship, and on the unrestrained activity of the Spirit in believers, by whom the divine work of grace is brought about (b). The doctrine of hope, so far as it is more definitely stated, is quite that of the earlier Epistles (c). Here also salvation rests ultimately on election and calling by the gospel, the proclaimer of which to the readers is the Apostle to the Gentiles, prepared for this work by revelation (d).

(a) Baptism is dispensed in the first instance, as § 84, on the ground of faith in the one Lord (Eph. iv. 5: eis kúpios, μία πίστις, ἓν βάπτισμα), and brings with it cleansing from the stains of guilt (v. 26 : καθαρίσας τῷ λουτρῷ τοῦ ὕδατος ; comp. Acts xxii. 16: βάπτισαι καὶ ἀπόλουσαι τὰς ἁμαρτίας σov), under the supposition, to be sure, of Christ's having given Himself to die (ver. 25), and on the ground of a (divine) word of calling (èv pýμatı), which is to be in no way

Phil. ii. 15, the emphasizing of sonship involves the obligation to blameless obedience, as with Peter (§ 45, d). Here also is God designated, but only in the standing prayer for blessing in the beginning of the Epistles, as our Father (Eph. i. 2; Col. i. 2; Philem. 3; Phil. i. 2); moreover, in Phil. iv. 20, Eph. iv. 6, where the waves, from its connection with ver. 7, can, at any rate, be only all Christians, yet Christians are addressed as brethren (Eph. vi. 10; Philem. 7, 20; Phil. i. 12, iii. 1, 13, 17, iv. 1, 8), and designated such (Col. i. 2, iv. 15; Eph. vi. 23; Phil. i. 14, iv. 21). The designation of God as Tarp rãs değns (Eph. i. 17) has its analogy in 2 Cor. i. οἰκτιρμῶν).

(πατὴρ τῶν

regarded as in mystical union with the water of baptism (Pfleiderer, p. 454 [E. T. ii. 186]). But the Christian is at the same time, from the very beginning of his Christian life, i.e. from his baptism, in living fellowship with Christ (Eph. ii. 13 : νυνὶ . . . ἐν Χριστῷ Ἰησοῦ; comp. v. 8); the result of his appropriation of Christ by faith (Phil. iii. 8: Xρươτòv Keρdaível) is, that he is found in Christ (ver. 9), and in Him is filled with the fulness of all the blessings of salvation (Col. ii. 10). This form of doctrine, so peculiar to the apostle, is found perfectly carried out in our Epistles in the manner of the earlier Epistles. The Christian is dead with Christ (Col. ii. 20), and is buried with Him in baptism (ii. 12), only that here the being quickened with Him comes expressly into prominence (iii. 1, ii. 12; comp. Eph. ii. 6). For this, here, on account of what follows, cannot possibly mean a new religious quickening by translation into a state of salvation (Pfleiderer, p. 386 [E. T. ii. 116]), as xapioáμevos ημîv designates an act of God, which does nct, after all, refer exclusively to the subjects of ovvnyéρonte, and cannot explain the way and manner of this, but it can be explained only by "after that." On the other hand, Christ dwells by His Spirit (Phil. i 19) in the heart (Eph. iii. 17), so that the life of the Christian is only a life of Christ in him (Phil. i. 21; Gal. ii. 20), Christ's heart beats in his heart (ver. 8). But it is here

1 Christians are therefore brethren in Christ (Col. i. 2; Philem. 16; Phil. i. 14; comp. Col. iv. 7: cúvdouλos iv xuoq; Eph. vi. 21: diánovos iv xupíw), the apostle is a δίσμιος ἐν κυρίῳ (Eph. iv. ; comp. Philem. 23; Phil. i. 13), and here also the formula passes gradually over into a designation of the Christian standing as such (Col. iii. 18, 20; Phil. ii. 1: ¿ï vıs wapánλnois iv Xpiory). Indeed this passage, in which the iv Xper is taken up by zauwvía Tou vúμaros, shows plainly how this living fellowship with Christ is brought about by the giving of the Spirit. Comp. also Eph. ii. 21, 22, where in xupí is placed in parallelism with i, súμar, and the Church in fellowship with Christ is built up into an habitation of God in the Spirit.

2 Here also the noticeable trinitarian juxtaposition of Christ, or the Lord, the Spirit, and the Father (Eph. iv. 4-6, ii. 18, 22), cannot prove that the Spirit is regarded as a personality, as the Spirit is evidently represented rather, iii. 20 (comp. ver. 16), as the power of God, which works in us and strengthens us for every Christian activity, from which proceeds every blessing (i. 3: siλoyín πνευματική), every insight (Col. i. 9: σύνεσις πνευματική ; comp. Eph. i. 17 : ἵνα dáṛ, inîv zvsūpa copías), and every activity of Christian piety (Col. iii. 16; Eph. v. 19: gidai suparızaí), and in which one shares (Phil. ii. 1; comp. 2 Cor. xiii. 13, and therewith § 84, a, footnote 4).

expressly said, that not only the communication of the Spirit (Eph. i. 13; Phil. i. 27), but also living fellowship with Christ thereby brought about (Col. ii. 12), or the indwelling of Christ with us (Eph. iii. 17), is conditioned by faith, in which therefore this living fellowship is certainly not given. The result of this is a new creation, which is perfected in this living fellowship with Christ (Eph. ii. 10: (εoû) čoμèv ποίημα, κτισθέντες ἐν Χρ. Ἰησ.; comp. ver. 15, iv. 24). Here also Christians are holy ones (Col. iii. 12; comp. i. 2, 4, 12, 26; Eph. i. 1, 15, 18, ii. 19, iii. 8, 18, iv. 12, v. 3, vi. 18; Phil. iv. 21, 22), and this on the ground of their living fellowship with Christ (ἅγιοι ἐν Χριστῷ ̓Ιησοῦ: Phil. i. 1; comp. Eph. ii. 21: avğer eis vaòv åyiov ev kupių), and here is righteousness actually wrought in them (Eph. iv. 24, v. 9; Phil. i. 11); and that the moral new creation of man is not to be put in causal connection with the atonement or with justification, Eph. ii. 15, 16 teaches here, where the former precedes the latter, as 1 Cor. vi. 11 (comp. § 84, d, footnote 18).

(b) The normal course of development of the Christian life is so conditioned, as, § 86, that the new principle implanted in baptism is ever being realized on all sides. Although each believer is in Christ, and Christ in him, Christ must ever anew make His abode in their hearts (Eph. iii. 17) till He becomes all in all (Col. iii. 11). They have to be kept in living fellowship with Christ (Phil. iv. 7), and to continue to stand (iv. 1); from νήπιοι ἐν Χριστῷ they have even to become Téλeto èv Xpioτ (Col. i. 28), rooted firmly in Him (ii. 7), continuing to walk in Him (ver. 6). More particularly, there is here participation in the sufferings of Christ, which the Christian has to endure (Phil. iii. 10), till the measure of the afflictions Christ endured is also fulfilled in him (Col. i. 24). But he in whom Christ dwells is constantly strengthened (Eph. iii. 16, 17) and renewed (iv. 23) by His

3 For the Christian exercises all the functions of his life in Him; in Him, or in fellowship with Him, are rooted trust (Phil. ii. 24), hope (ver. 19), joy (iii. 1, iv. 4, 10), boldness (Philem. 8), and Christian refreshment (ver. 20). In Him one speaks (Eph. iv. 17), executes His ministry (Col. iv. 17), entertains another (Phil. ii. 29), in Him keeps unanimity with each other (iv. 2), in Him one obeys another (Eph. vi. 1), in Him is one strengthened (ver. 10) and can do all things (Phil. iv. 13).