^4ὅταν ὁ Χριστὸς φανερωθῇ, ἡ ζειωὴ ἡμῶν, τότε καὶ ὑμεῖς σὺν αὐτῷ
φανερωθήσεσθε ἐν δόξῃ.
4 ἡ ζωὴ _ὑμῶν_.
4. ὁ Χριστὸς] A fourth occurrence of the name of Christ in this context;
comp. ver. 2 τῷ Χριστῷ, ὁ Χριστός, ver. 3 σὺν τῷ Χριστῷ. A pronoun would
have been more natural, but less emphatic.
ἡ ζωὴ ἡμῶν] This is an advance on the previous statement, ἡ ζωὴ ὑμῶν
κέκρυπται σὺν τῷ Χριστῷ, in two respects: (1) It is not enough to have
said that the life is shared _with_ Christ. The Apostle declares that
the life _is_ Christ. Comp. 1 Joh. v. 12 ὁ ἔχων τὸν ὑὶον ἔχει τὴν ζώην,
Ign. _Ephes._ 7 ἐν θανάτῳ ζωὴ ἀληθινή (of Christ), _Smyrn._ 4 Ἰησοῦς
Χριστὸς τὸ ἀληθινὸν ἡμῶν ζῆν, _Ephes._ 3 Ἰησοῦς Χριστὸς τὸ ἀδιάκριτον
ἡμῶν ζῆν, _Magn._ 1 Ἰησοῦ Χριστοῦ τοῦ διαπαντὸς ἡμῶν ζῆν. (2) For ὑμῶν
is substituted ἡμῶν. The Apostle hastens to include himself among the
recipients of the bounty. For this characteristic transition from the
second person to the first see the note on ii. 13. The reading ὑμῶν here
has very high support, and on this account I have given it as an
alternative; but it is most probably a transcriber’s correction, for the
sake of uniformity with the preceding.
τότε καὶ ὑμεῖς κ.τ.λ.] ‘The veil which now shrouds your higher life from
others, and even partly from yourselves, will then be withdrawn. The
world which persecutes, despises, ignores now, will then be blinded,
with the dazzling glory of the revelation’. Comp. 1 Joh. iii. 1, 2 ὁ
κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν. ἀγαπητοί, νῦν τέκνα Θεοῦ
ἐσμέν, καὶ οὔπω ἐφανερώθη τί ἐσομεθα· οἵδαμεν ὅτι ἐὰν φανερωθῇ, ὅμοιοι
αὐτῷ ἐσόμεθα κ.τ.λ., Clem. Rom. 50 οἳ φανερωθήσονται (or φανεροὶ
ἔσονται) ἐν τῇ ἐπισκοπῇ τῆς βασιλείας τοῦ Χριστοῦ.
ἐν δόξῃ] Joh. xvii. 22 τὴν δόξαν ἣν δέδωκάς μοι, δέδωκα αὐτοῖς, Rom.
viii. 17 ἵνα καὶ συνδοξασθῶμεν.
------------------------------------------------------------------------