Section 46
16Cf. v. 23; Rom. 1:8; 1 Thess. 1:8. J. Munck interprets the universal terminology of such passages (especially Rom. 10:18) as reflecting Paul’s conviction of the eschatological significance of his ministry (Paul and the Salvation of Mankind, E.T. [London, 1959], pp. 43-55, 275-79, etc.).
17That is to say, ἐν has comitative force; cf. Col. 4:2 (ἐν εὑχαϱιστίᾳ); Eph. 4:19 (ἐν πλεονεξίᾳ), etc. See K. G. Kuhn, “The Epistle to the Ephesians in the Light of the Qumran Texts,” E.T. in J. Murphy-O’Connor (ed.), Paul and Qumran (London, 1968), pp. 119-20.
18Cf. John 1:14, where πλήϱης χάϱιτος ϰαὶ ἀληθείας is probably a rendering of raḇ ḥeseḏ we’ĕmeṯ in the revelation of the divine name in Exod. 34:6.
19He uses the term σύχδουλος (“fellow-slave”), used also of Tychicus in Col. 4:7. T. R. Glover regards Paul’s fondness for compounds with σύν as a mannerism which discloses something of his character: “The dearest of all ties for Paul is to find men sharing things with him. The work, the ‘athletic’ life, the yoke, the slavery, the imitation,—these are all expressions of his relation with Jesus Christ, the very essence of life; how much more it is to him when he finds his friends standing with him in that great loyalty!” (Paul of Tarsus [London, 1925], p. 180).