ἐκτίσθη] The aorist is used here; the perfect below. Ἐκτίσθη describes the definite historical act of creation; ἔκτισται the continuous and present relations of creation to the Creator: comp. Joh. i. 3 χωρὶς αὐτοῦ ἐγένετο οὐδὲ ἔν with ib. ὃ εγέονεν , 1 Cor. ix. 22 ἐγενόμην τοῖς ἀσθένεσιν ἀσθενής with ib. τοῖς πᾶσιν γέγονα πάντα, 2 Cor. xii. 17 μή τινα ὧν ἀπέσταλκα with ver. 18 καὶ συναπέστειλα τὸν ἀδελφόν, 1 Joh. iv. 9 τὸν μονογενῆ ἀπέσταλκεν ὁ Θεὸς εἰς τὸν κόσμον ἵνα ζήσωμεν δι’ αὐτοῦ with ver. 10 ὅτι αὐτὸς ἠγάπησεν ἡμᾶς καὶ ἀπέστειλεν τὸν ὑιὸν αὐτοῦ.
τὰ πάντα] ‘the universe of things,’ not πάντα ‘all things severally,’ but τὰ πάντα ‘all things collectively.’ With very few exceptions, wherever this phrase occurs elsewhere, it stands in a similar connexion; see below, vv. 17, 20, iii. 11, Rom. xi. 36, 1 Cor. viii. 6, xi. 12, xii. 6, xv. 27, 28, 2 Cor. v. 18, Eph. i. 10, 11, 23, iv. 10, Heb. i. 3, ii. 8, Rev. iv. 11. Compare Rom. viii. 32 τὰ πάντα ἡμῖν χαρίσεται, 2 Cor. iv. 15 τὰ πάντα δι’ ὑμᾶς, with 1 Cor. iii. 22 ἔιτε κόσμος ... ὑμῶν; and Phil. iii. 8 τὰ πάντα εζημιώθην with Matt. xvi. 26 ἐὰ τὸν κόσμον ὅλον κερδήσῃ. Thus it will appear that τὰ πάντα is nearly equivalent to ‘the universe.’ It stands midway between πάντα and τὸ πᾶν. The last however is not a scriptural phrase; for, while with τὰ πάντα it involves the idea of connexion, it suggests also the unscriptural idea of self-contained unity, the great world-soul of the Stoic pantheist.
I. 16]
[← ] ἐν τοῖς οὐρανοῖς καὶ [τὰ] ἐπὶ τῆς γῆς, τὰ ὁρατὰ καὶ τα [ →]
ἐν τοῖς οὐρανοῖς, κ.τ.λ.] This division of the universe is not the same with the following, as if [τὰ] ἐν τοῖς οὐρανοῖς were equivalent to τὰ ἀόρατα and [τὰ] ἐπὶ τῆς γῆς to τὰ ὁρατά. It should rather be compared with Gen. i. 1 ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ii. 1 συνετελέσθησαν ὁ οὐρανὸς καὶ ἡ γῆ καὶ πᾶς ὁ κόσμος αὐτῶν, xiv. 19 ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὴν γῆν, Rev. x. 6 ὃς ἔκτισεν τὸν οὐρανὸν καὶ τὰ ἐν αὐτῳ καὶ τὴν γῆν καὶ τὰ ἐν αὐτῃ. It is a classification by locality, as the other is a classification by essences. Heaven and earth together comprehend all space; and all things whether material or immaterial are conceived for the purposes of the classification as having their abode in space. Thus the sun and the moon would belong to ὁρατά, but they would be ἐν τοῖς οὐρανοῖς; while the human soul would be classed among ἀόρατα but would be regarded as ἐπὶ τῆς γῆς; see below ver. [20].
It is difficult to say whether τὰ ... τα should be expunged or retained. The elements in the decision are; (1) The facility either of omission or of addition in the first clause, owing to the termination of πάντα: (2) The much greater authority for the omission in the first clause than in the second. These two combined suggest that τὰ was omitted accidentally in the first clause, and then expunged purposely in the second for the sake of uniformity. On the other hand there is (3) The possibility of insertion in both cases either for the sake of grammatical completeness or owing to the parallel passages, ver. 20, Ephes. i. 10. On the whole the reasons for their omission preponderate. At all events we can hardly retain the one without the other.
τὰ ὀρατὰ κ.τ.λ.] ‘Things material and immaterial,’ or, according to the language of philosophy, φαινόμενα and νούμενα: comp. Plato Phæd. 79 A θῶμεν οὖν, εἰ βούλει, ἔφη, δύο εἴδη τῶν ὄντων, τὸ μὲν ὁρατόν, τὸ δὲ ἀειδές, κ.τ.λ.
[← ] ἀόρατα, εἴτε θρόνοι εἴτε κυριότητες, εἴτε ἀρχαὶ εἴτε [ →]