[5] Gal. ii. 20; 1 Cor. vi. 17. [6] See ch. i. 9-13, ii. 11-22, iii. 5-11, iv. 1-16, v. 23-32. [7] Gal ii. 20; Eph. v. 25. [8] Rom. i. 16; Eph. ii. 17-20. [9] 1 Tim. iii. 15, 16; 2 Tim. ii. 20, 21. [10] Eph. iii. 21, v. 32. [11] _Kritik d. Epheser-u. Kolosserbriefe auf Grund einer Analyse ihres Verwandtschaftsverhältnisses_ (Leipzig, 1872). A work more subtle and scientific, more replete with learning, and yet more unconvincing than this of Holtzmann, we do not know. Von Soden, the latest interpreter of this school and Holtzmann’s collaborateur in the new _Hand-Commentar_, accepts Colossians in its integrity as the work of Paul, retracting previous doubts on the subject. Ephesians he believes to have been written by a Jewish disciple of Paul in his name, about the end of the first century. [12] Matt. xvi. 15-18; John xvii. 10: _I am glorified in them._ [13] See his _Saint Paul_, Introduction, pp. xii.-xxiii. [14] See Col. ii. 15, 18, 20-23. [15] _E.g._, in Rom. i. 1-7, viii. 28-30, xi. 33-36, xvi. 25-27. [16] See the Winer-Moulton _N. T. Grammar_, p. 709: “It is in writers of great mental vivacity--more taken up with the thought than with the mode of its expression--that we may expect to find anacolutha most frequently. Hence they are especially numerous in the epistolary style of the apostle Paul.” [17] Eph. iii. 1; Phil. i. 13; Philem. 9. [18] Ch. i. 15, iv. 20, 21. [19] Col. i. 4, ii. 1; Rom. xv. 15, 16. [20] “My brethren” in ch. vi. 10 is an insertion of the copyists. Even the closing benediction, ch. vi. 23, 24, is in the _third person_--a thing unexampled in St Paul’s epistles. [21] Ch. vi. 21, 22; Col. iv. 7-9. [22] Compare Maclaren on _Colossians and Philemon_, p. 406, in this series. [23] Τοῖς ἁγίοις τοῖς οὖσιν ... καὶ πιστοῖς ἐν Χριστῳ Ἰησοῦ. The interposition of the heterogeneous attributive between ἁγίοις and πιστοῖς is harsh and improbable--not to say, with Hofmann, “quite incredible.” The two latest German commentaries to hand, that of Beck and of von Soden (in the _Hand-Commentar_), interpreters of opposite schools, agree with Hofmann in rejecting the local adjunct and regarding πιστοῖς as the complement of τοῖς οὖσιν. [24] Origen, in his fanciful way, makes of τοῖς οὖσιν a predicate by itself: “the saints _who are_,” who possess real being like God Himself (Exod. iii. 14)--“called from non-existence into existence.” He compares 1 Cor. i. 28. [25] See, _e.g._, ver. 18, ii. 19, iii. 18, iv. 12, v. 3. PRAISE AND PRAYER. CHAPTER i. 3-19. Οὓς προέγνω, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ υἱοῦ αὐτοῦ, εἰς τὸ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδέλφοις; οὕς δὲ προώρισεν, τούτους καὶ ἐκάλεσεν; καὶ οὓς ἐκάλεσεν, τούτους καὶ ἐδικαίωσεν; οὓς δὲ ἐδικαίωσεν, τούτους καὶ ἐδόξασεν. ROM. viii. 29, 30. CHAPTER II. _THE ETERNAL PURPOSE._