Chapter V: PERSONAL (iv. 7–18) (7)

οὐκ ἕνι] ‘Not only does the distinction not exist, but it _cannot_ exist.’ It is a mundane distinction, and therefore it has disappeared. For the sense of ἕνι, negativing not merely the fact but the possibility, see the note on Gal. iii. 28.

Ἕλλην κ.τ.λ.] Comparing the enumeration here with the parallel passage Gal. iii. 28, we mark this difference. In Galatians the abolition of all distinctions is stated in the broadest way by the selection of three typical instances; religious prerogative (Ἰουδαῖος, Ἕλλην), social caste (δοῦλος, ἐλεύθερος), natural sex (ἄρσεν, θῆλυ). Here on the other hand the examples are chosen with special reference to the immediate circumstances of the Colossian Church. (1) The Judaism of the Colossian heretics is met by Ἕλλην καὶ Ἰουδαῖος, and as it manifested itself especially in enforcing circumcision, this is further emphasized by περιτομὴ καὶ ἀκροβυστία (see above, p. 73). (2) Their Gnosticism again is met by βάρβαρος, Σκύθης. They laid special stress on intelligence, penetration, gnosis. The Apostle offers the full privileges of the Gospel to barbarians and even barbarians of the lowest type (see p. 99 sq.). In Rom. i. 14, the division Ἕλλησίν τε καὶ βαρβαροῖς is almost synonymous with σοφοῖς τε καὶ ἀνόητοις. (3) Special circumstances, connected with an eminent member of the Church of Colossæ, had directed his attention at this moment to the relation of masters and slaves. Hence he cannot leave the subject without adding δοῦλος, ἐλεύθερος, though this has no special bearing on the Colossian heresy. See above p. 33, and the note on iii. 22, together with the introduction to the Epistle to Philemon.

περιτομὴ κ.τ.λ.] Enforcing and extending the lesson of the previous clause. This abolition of distinctions applies to religious privilege, not only as inherited by birth (Ἕλλην καὶ Ἰουδαῖος), but also as assumed by adoption (περιτομὴ καὶ ἀκροβυστία). If it is no advantage to be born a Jew, it is none to become as a Jew; comp. 1 Cor. vii. 19, Gal. v. 6, vi. 15.

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III. 11]

βάρβαρος, Σκύθης, δοῦλος, ἐλεύθερος, ἀλλὰ τὰ πάντα

βάρβαρος] To the Jew the whole world was divided into Ἰουδαῖοι and Ἕλληνες, the privileged and unprivileged portions of mankind, religious prerogative being taken as the line of demarcation (see notes Gal. ii. 3). To the Greek and Roman it was similarly divided into Ἕλληνες and βάρβαροι, again the privileged and unprivileged portion of the human race, civilization and culture being now the criterion of distinction. Thus from the one point of view the Ἕλλην is contrasted disadvantageously with the Ἰουδαῖος, while from the other he is contrasted advantageously with the βάρβαρος. Both distinctions are equally antagonistic to the Spirit of the Gospel. The Apostle declares both alike null and void in Christ. The twofold character of the Colossian heresy enables him to strike at these two opposite forms of error with one blow.

The word βάρβαρος properly denoted one who spoke an inarticulate, stammering, unintelligible language; see Max Müller _Lectures on the Science of Language_ 1st ser. p. 81 sq., 114 sq., Farrar _Families of Speech_ p. 21: comp. 1 Cor. xiv. 11. Hence it was adopted by Greek exclusiveness and pride to stigmatize the rest of mankind, a feeling embodied in the proverb πᾶς μὴ Ἕλλην βάρβαρος (Servius on Verg. _Æn._ ii. 504); comp. Plato _Polit._ 262 E τὸ μὲν Ἑλληνικὸν ὡς hὲν ἀπὸ πάντων ἀφαιροῦντες χωρίς, σύμπασι δὲ τοῖς ἄλλοις γένεσιν ... βάρβαρον μιᾷ κλήσει προσέιποντες αὐτὸ κ.τ.λ., Dionys. Hal. _Rhet._ xi. 5 διπλοῦν δὲ τὸ ἔθνος, Ἕλλην ἢ βάρβαρος κ.τ.λ. So Philo _Vit. Moys._ ii. 5 (II. p. 138) speaks of τὸ ἥμισυ τμῆμα τοῦ ἀνθρώπων γένους, τὸ βαρβαρικόν, as opposed to τὸ Ἑλληνικόν. It is not necessary to suppose that they adopted it from the Egyptians, who seem to have called non-Egyptian peoples _berber_ (see Sir G. Wilkinson in Rawlinson’s Herod. ii. 158); for the onomatopœia will explain its origin independently, Strabo xiv. 2. 28 (p. 662) οἶμαι δὲ τὸ βάρβαρον κατ’ ἀρχὰς ἐκπεφωνῆσθαι οὕτως κατ’ ὀνοματοποιίαν ἐπὶ τῶν δυσεκφόρως καὶ σκληρῶς καὶ τραχέως λαλούντων, ὡς τὸ βατταρίζειν κ.τ.λ. The Latins, adopting the Greek culture, adopted the Greek distinction also, e.g. Cic. _de Fin._ ii. 15 ‘Non solum Græcia et Italia, sed etiam omnis barbaria’: and accordingly Dionysius, _Ant. Rom._ i. 69, classes the Romans with the Greeks as distinguished from the ‘barbarians’—this twofold division of the human race being taken for granted as absolute and final. So too in v. 8, having mentioned the Romans, he goes on to speak of οἱ ἄλλοι Ἕλληνες. The older Roman poets however, writing from a Greek point of view, (more than half in irony) speak of themselves as _barbari_ and of their country as _barbaria_; e.g. Plaut. _Mil. Glor._ ii. 2. 58 ‘poeta barbaro’ (of Nævius), _Asin._ Prol. II. ‘Maccus vortit barbare’, _Pœn._ iii. 2. 21 ‘in barbaria boves’.

In this classification the Jews necessarily ranked as ‘barbarians’. At times Philo seems tacitly to accept this designation (_Vit. Moys._ l.c.); but elsewhere he resents it, _Leg. ad Cai._ 31 (II. p. 578) ὑπὸ φρονήματος, ὡς μὲν ἕνιοι τῶν διαβαλλόντων ἔιποιεν ἂν, βαρβαρικοῦ, ὡς δ’ ἔχει τὸ ἀληθές, ἐλευθερίου καὶ εὐγενοῦς. On the other hand the Christian Apologists with a true instinct glory in the ‘barbarous’ origin of their religion: Justin _Apol._ i. 5 (p. 56 A) ἀλλὰ καὶ ἐν βαρβάροις ὑπ’ αὐτοῦ τοῦ Λόγου μορφωθέντος καὶ ἀνθρώπου γενομένου, ib. § 46 (p. 83 D) ἐν βαρβάροις δὲ Ἀβράαμ κ.τ.λ., Tatian. _ad Græc._ 29 γραφαῖς τισὶν ἐντυχεῖν βαρβαρικαῖς, ib. 31 τὸν δὲ (Μωυσῆν) πάσης βαρβάρου σοφίας ἀρχηγόν, ib. 35 τῆς καθ’ ἡμᾶς βαρβάρου φιλοσοφίας. By glorying in the name they gave a practical comment on the Apostle’s declaration, that the distinction of Greek and barbarian was abolished in Christ. In a similar spirit Clem. Alex. _Strom._ i. 16 (p. 361) endeavours to prove that οὐ μόνον φιλοσοφίας ἀλλὰ καὶ πάσης σχεδὸν τέχνης εὑρετὰι βάρβαροι.

‘Not till that word _barbarian_’, writes Prof. Max Müller (l.c. p. 118), ‘was struck out of the dictionary of mankind and replaced by _brother_, not till the right of all nations of the world to be classed as members of one genus or kind was recognised, can we look even for the first beginnings of our science. This change was effected by Christianity.... _Humanity_ is a word which you look for in vain in Plato or Aristotle; the idea of mankind as one family, as the children of one God, is an idea of Christian growth: and the science of mankind, and of the languages of mankind, is a science which, without Christianity, would never have sprung into life. When people had been taught to look upon all men as brethren, then and then only, did the variety of human speech present itself as a problem that called for a solution in the eyes of thoughtful observers: and I therefore date the real beginning of the science of language from the first day of Pentecost.... The common origin of mankind, the differences of race and language, the susceptibility of all nations of the highest mental culture, these become, in the new world in which we live, problems of scientific, because of more than scientific interest’. St Paul was the great exponent of the fundamental principle in the Christian Church which was symbolized on the day of Pentecost, when he declared, as here, that in Christ there is neither Ἕλλην nor βάρβαρος, or as in Rom. i. 14 that he himself was a debtor equally Ἕλλησίν τε καὶ βαρβάροις.

The only other passage in the New Testament (besides those quoted) in which βάρβαρος occurs is Acts xxviii. 2, 4, where it is used of the people of Melita. If this Melita be Malta, they would be of Phœnician descent.

Σκύθης] the lowest type of barbarian. There is the same collocation of words in Dionys. Halic. _Rhet._ xi. 5, 6 πατήρ, βάρβαρος, Σκύθης, νέος, Æsch. _c. Ctes._ 172 Σκύθης, βάρβαρος, ἑλληνίζων τῇ φωνῇ (of Demosthenes). The savageness of the Scythians was proverbial. The earlier Greek writers indeed, to whom _omne ignotum_ was _pro magnifico_, had frequently spoken of them otherwise (see Strabo vii. 3. 7 sq., p. 300 sq.). Æschylus for instance called them ἔυνομοι Σκύθαι, _Fragm._ 189 (comp. _Eum._ 703). Like the other Hyperboreans, they were a simple, righteous people, living beyond the vices and the miseries of civilisation. But the common estimate was far different, and probably far more true: e.g. 3 Macc. vii. 5 νόμου Σκυθῶν ἀγριωτέραν ... ὠμότητα (comp. 2 Macc. iv. 47), Joseph. _c. Ap._ ii. 37 Σκύθαι ... βραχὺ τῶν θηρίων διαφέροντες, Philo _Leg. ad Cai._ 2 (II p. 547) Σαρματῶν γένη καὶ Σκυθῶν, ἅπερ οὐχ ἧττον ἐξηγρίωται τῶν Γερμανικῶν, Tertull. _adv. Marc._ i. 1 ‘Scytha tetrior’. In _Vit. Moys._ ii. 4 (I. p. 137) Philo seems to place the Egyptians and the Scythians at the two extremes in the scale of barbarian nations. The passages given in Wetstein from classical writers are hardly less strong in the same direction. Anacharsis the Scythian is said to have retorted ἑμοὶ δὲ πάντες Ἕλληνες σκυθίζουσιν, Clem. _Strom._ i. 16 (p. 364).

The Jews had a special reason for their unfavourable estimate of the Scythians. In the reign of Josiah hordes of these northern barbarians had deluged Palestine and a great part of Western Asia (Herod. i. 103–106). The incident indeed is passed over in silence in the historical books; but the terror inspired by these invaders has found expression in the prophets (Ezek. xxxviii, xxxix, Jer. i. 13 sq., vi. 1 sq.), and they left behind them a memorial in the Greek name of Beth-shean, Σκυθῶν πόλις (Judith iii. 10, 2 Macc. xii. 29: comp. Judges i. 27 LXX) or Σκυθόπολις, which seems to have been derived from a settlement on this occasion (Plin. _N.H._ v. 16; see Ewald. _Gesch._ III. p. 689 sq., Grove s.v. _Scythopolis_ in Smith’s _Bibl. Dict._).

Hence Justin, _Dial._ § 28 (p. 246 A), describing the largeness of the new dispensation, says κἂν Σκύθης ᾖ τις ἢ Πέρσης, ἔχει δὲ τὴν τοῦ Θεοῦ γνῶσιν καὶ τοῦ Χριστοῦ αὐτοῦ καὶ φυλάσσει τὰ αἴωνια δίκαια ... φίλος ἐστὶ τῷ Θεῷ, where he singles out two different but equally low types of barbarians, the Scythians being notorious for their ferocity, the Persians for their licentiousness (Clem. Alex. _Pæd._ i. 7, p. 131, _Strom._ iii. 2, p. 515, and the Apologists generally). So too the Pseudo-Lucian, _Philopatris_ 17, satirising Christianity, ΚΡ. τόδε εἶπε, εἰ καὶ τὰ τῶν Σκυθῶν ἐν τῷ οὐρανῷ ἐγχαράτουσι. ΤΡ. πάντα, εἰ τύχοι γε χρηστὸς καὶ ἐν ἔθνεσι. From a misconception of this passage in the Colossians, heresiologers distinguished four main forms of heresy in the pre-Christian world, βαρβαρισμός, σκυθισμός, ἑλληνισμός, ἰουδαϊσμός; so Epiphan. _Epist. ad. Acac._ 2 σαφῶς γὰρ περὶ τούτων τῶν τεσσάρων αἱρέσεων ὁ ἀπόστολος ἐπιτεμὼν ἔφη, Ἐν γὰρ Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις: comp. _Hær._ i. 4, 7 sq., I. p. 5, 8 sq., _Anaceph._ II. pp. 127, 129 sq.

τὰ πάντὰ κ.τ.λ.] ‘_Christ is all things and in all things._’ Christ has dispossessed and obliterated all distinctions of religious prerogative and intellectual preeminence and social caste; Christ has substituted Himself for all these; Christ occupies the whole sphere of human life and permeates all its developments; comp. Ephes. i. 23 τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. For τὰ πάντα, which is stronger than οἱ πάντες, see Gal. iii. 22 συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν with the note. In this passage ἐν πᾶσιν is probably neuter, as in 2 Cor. xi. 6, Phil. iv. 12, 1 Tim. iii. II, 2 Tim. ii. 7, iv. 5, Ephes. iv. 6, vi. 16.

In the parallel passage Gal. iii. 28 the corresponding clause is πάντες ὑμεῖς ἑῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ. The inversion here accords with a chief motive of the epistle, which is to assert the absolute and universal supremacy of Christ; comp. i. 17 sq., ii. 10 sq., 19. The two parts of the antithesis are combined in our Lord’s saying, Joh. xiv. 20 ὑμεῖς ἐν ἐμοί, κἀγὼ ἐν ὑμῖν.

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III. 12]

καὶ ἐν πᾶσιν Χριστός. ^{12}ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ

12–15. ‘Therefore, as the elect of God, as a people consecrated to His service and specially endowed with His love, array yourselves in hearts of compassion, in kindliness and humility, in a gentle and yielding spirit. Bear with one another: forgive freely among yourselves. As your Master forgave you His servants, so ought ye to forgive your fellow-servants. And over all these robe yourselves in love; for this is the garment which binds together all the graces of perfection. And let the one supreme umpire in your hearts, the one referee amidst all your difficulties, be the peace of Christ, which is the destined goal of your Christian calling, in which is realised the unity belonging to members of one body. Lastly of all; show your gratitude by your thanksgiving.’

12. ἐνδύσασθε οὖν] ‘_Put on therefore_’, as men to whom Christ has become all in all. The incidental mention of Christ as superseding all other relations gives occasion to this argumentative οὖν: comp. iii. 1, 5.

ὡς ἐκλεκτοὶ τοῦ Θεοῦ] ‘_as elect ones of God._’ Comp. Rom. viii. 33, Tit. i. 1. In the Gospels κλητοί and ἐκλεκτοί are distinguished as an outer and an inner circle (Matt. xxii. 14 πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί), κλητοί being those summoned to the privileges of the Gospel and ἐκλεκτοί those appointed to final salvation (Matt. xxiv. 22, 24, 31, Mark xiii. 20, 22, 27, Luke xviii. 7). But in St Paul no such distinction can be traced. With him the two terms seem to be coextensive, as two aspects of the same process, κλητοί having special reference to the goal and ἐκλεκτοί to the starting-point. The same persons are ‘called’ to Christ, and ‘chosen out’ from the world. Thus in 1 Thess. i. 4 εἰδότες τὴν ἐκλογὴν ὑμῶν κ.τ.λ. the word clearly denotes election to Church-membership. Thus also in 2 Tim. ii. 10, where St Paul says that he endures all things διὰ τοὺς ἐκλεκτούς, adding ἵνα καὶ αὐτὸι σωτηρίας τύχωσιν κ.τ.λ., the uncertainty implied in these last words clearly shows that election to final salvation is not meant. In the same sense he speaks of an individual Christian as ‘elect’, Rom. xvi. 13. And again in 1 Cor. i. 26, 27 βλέπετε τὴν κλῆσιν ὑμῶν ... τὰ μῶρα τοῦ κόσμου ἐξελέξατο, the words appear as synonymes. The same is also the usage of St Peter. Thus in an opening salutation he addresses whole Christian communities as ἐκλεκτοί (1 Pet. i. 1; comp. v. 13 ἡ συνεκλεκτὴ ἐν Βαβυλῶνι, i.e. probably ἐκκλησία), as St Paul under similar circumstances (Rom. i. 6, 7, 1 Cor. i. 2) designates them κλητοί; and in another passage (2 Pet. i. 10) he appeals to his readers to make their κλῆσις and ἐκλογή sure. The use of ἐκλεκτός in 2 Joh. 1. 13 is apparently the same; and in Apoc. xvii. 14 οἱ μετ’ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί this is also the case, as we may infer from the addition of πιστοί, which points to those who have been _true_ to their ‘calling and election’. Thus the Gospels stand alone in this respect. In fact ἐκλογή denotes election by God not only to final salvation, but to _any_ special privilege or work, whether it be (1) Church-membership, as in the passages cited from the epistles; or (2) The work of preaching, as when St Paul (Acts ix. 15) is called σκεῦος ἐκλογῆς, the object of the ‘election’ being defined in the words following, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων κ.τ.λ.; or (3) The Messiahship, 1 Pet. ii. 4, 6; or (4) The fatherhood of the chosen people, as in the case of Isaac and Jacob, Rom. ix. 11; or (5) The faithful remnant under the theocracy, Rom. xi. 5, 7, 28. This last application presents the closest analogy to the idea of final salvation: but even here St Paul treats κλῆσις and ἐκλογή as coextensive, Rom. xi. 28, 29 κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.

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III. 12]

τοῦ Θεοῦ, ἅγιοι [καὶ] ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ,

ἅγιοι κ.τ.λ.] These are not to be taken as vocatives, but as predicates further defining the meaning of ἐκλεκτοί. All the three terms ἐκλεκτοί, ἅγιοι, ἠγαπημένοι, are transferred from the Old Covenant to the New, from the Israel after the flesh to the Israel after the Spirit. For the two former comp. 1 Pet. ii. 9 γένος ἐκλεκτόν ... ἔθνος ἅγιον; and for the sense of ἅγιοι, ‘the consecrated people of God’, see the note on Phil. i. 1. For the third word, ἠγαπημένοι, see Is. v. 1 Ἄσω δὴ τῷ ἠγαπημένῳ κ.τ.λ., Hos. ii. 25 τὴν οὐκ ἠγαπημένην ἠγαπημένην (as quoted in Rom. ix. 25). In the New Testament it seems to be used always of the objects of _God’s_ love: e.g. 1 Thess. i. 4 εἰδοτές, ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, 2 Thess. ii. 13 ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου (comp. Jude 1); and so probably Rev. xx. 9 τὴν πόλιν τὴν ἠγαπημένην. For the connexion of God’s election and God’s love see Rom. xi. 28 (quoted above), 1 Thess. _l.c._ The καὶ is omitted in one or two excellent copies (though it has the great preponderance of authorities in its favour), and it is impossible not to feel how much the sentence gains in force by the omission, ἐκλεκτοὶ Θεοῦ, ἅγιοι, )ηγαπημένοι; comp. 1 Pet. ii. 6.

σπλάγχνα οἰκτιρμοῦ] ‘_a heart of pity_’. For the meaning of σπλάγχνα see the note on Phil. i. 8, and for the whole expression comp. σπλάγχνα ἐλέους Luke i. 78, _Test. xii Patr._ Zab. 7, 8.

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III. 12]

χρηστότητα, ταπεινοφροσύνην, πρά"υτητα, μακροθυμίαν·

χρηστότητα κ.τ.λ.] The two words χρηστότης and ταπεινοφροσύνη, ‘kindliness’ and ‘humility’, describe the Christian _temper of mind_ generally, and this in two aspects, as it affects either (1) our relation to others (χρηστότης), or (2) our estimate of self (ταπεινοφροσύνη). For χρηστότης see the note on Gal. v. 22; for ταπεινοφροσύνη, the note on Phil. ii. 3.

πρά"υτητα κ.τ.λ.] These next two words, πρά"υτης and μακροθυμία, denote the _exercise_ of the Christian temper in its outward bearing towards others. They are best distinguished by their opposites. πρά"υτης is opposed to ‘rudeness, harshness’, ἀγρίοτης (Plato _Symp._ 197 D), χαλεπότης (Arist. _H. A._ ix. i); μακροθυμία to ‘resentment, revenge, wrath,’ ὀργή (Prov. xvi. 32), ὀξυχολία (Herm. _Mand._ v. 1, 2). For the meaning of μακροθυμία see above, on i. 11; for the form of πρά"υτης (πράοτης), on Gal. v. 23. The words are discussed in Trench _N. T. Syn._ § xlii. p. 140 sq., § xliii. p. 145 sq., § liii. p. 184 sq. They appear in connexion Ephes. iv. 2, Ign. _Polyc._ 6 μακροθυμήσατε οὖν μετ’ ἀλλήλων ἐν πρά"υτητι.

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III. 13]

^{13}ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς,

13. ἀλλήλων, ἑαυτοῖς] The pronoun is varied, as in Ephes. iv. 32 γίνεσθε εἰς _ἀλλήλους_ χρηστοί ... χαριζόμενοι _ἑαυτοῖς_ κ.τ.λ., 1 Pet. iv. 8–10 τὴν εἰς _ἑαυτοὺς_ ἀγάπην ἐκτενῆ ἔχοντες ... φιλόξενοι εἰς _ἀλλήλους_ ... εἰς ἑαυτοὺς αὐτὸ [τὸ χάρισμα] διακονοῦντες. The reciprocal ἑαυτῶν differs from the reciprocal ἀλλήλων in emphasizing the idea of _corporate unity_: hence it is more appropriate here (comp. Ephes. iv. 2, 32) with χαριζόμενοι than with ἀνεχόμενοι; comp. Xen. _Mem._ iii. 5. 16 ἀντὶ μὲν τοῦ συνεργεῖν _ἑαυτοῖς_ τὰ συμφέροντα, ἐπηρέαζουσιν _ἀλλήλοις_, καὶ φθονοῦσιν _ἑαυτοῖς_ μᾶλλον ἢ τοῖς ἄλλοις ἀνθρώποις ... καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀπ’ _ἀλλήλων_ ἢ συνωφελοῦντες _αὑτούς_, where the propriety of the two words in their respective places will be evident; and ib. ii. 7. 12 ἀντὶ ὑφορωμένων ἑαυτὰς ἡδέως _ἀλλήλας_ hέωρων, where the variation is more subtle but not less appropriate. For instances of this use of ἑαυτῶν see Bleek _Hebräerbrief_ iii. 13 (p. 453 sq.), Kühner _>Griech. Gramm._ § 455 (II. p. 497 sq.).

χαριζόμενοι] i.e. ‘forgiving’; see the note on ii. 13. An _a fortiori_ argument lurks under the use of ἑαυτοῖς (rather than ἀλλήλοις): if Christ forgave them, much more should they forgive _themselves_.

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III. 14]

ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς· ^{14}ἐπὶ πᾶσιν δὲ τούτοις

μομφήν] ‘_a complaint_’. As μέμφεσθαι is ‘to find _fault_ with’, referring most commonly to errors of omission, so μομφή here is regarded as a _debt_, which needs to be remitted. The rendering of the A. V. ‘a quarrel’ (= querela) is only wrong as being an archaism. The phrase μομφὴν ἔχειν occurs several times in classical Greek, but generally in poetry: e.g. Eur. _Orest._ 1069, Arist. _Pax_ 664.

καθὼς καὶ κ.τ.λ.] This must not be connected with the preceding words, but treated as an independent sentence, the καθὼς καί being answered by the οὕτως καί. For the presence of καί in both clauses of the comparison see the note on i. 6. The phenomenon is common in the best classical writers, e.g. Xen. _Mem._ i. 6. 3 ὥσπερ καὶ τῶν ἄλλων ἐργων οἱ διδάσκαλοι ... οὕτω καὶ σύ κ.τ.λ.; see the references in Heindorf on Plato _Phædo_ 64 C, _Sophist._ 217 B, and Kühner _Griech. Gramm._ § 524 (II. p. 799).

ὁ Κύριος] This reading, which is better supported than ὁ Χριστός, is also more expressive. It recalls more directly the lesson of the parable which enforces the duty of fellow-servant to fellow-servant; Matt. xviii. 27 σπλαγχνισθὲις δὲ ὁ κύριος τοῦ δούλου ἐκέινου ἀπέλυσεν αὐτὸν καὶ τὸ δάνειον ἀφῆκεν αὐτῷ κ.τ.λ.: comp. below iv. 1 εἰδότες ὅτι καὶ ὑμεῖς ἔχετε κύριον ἐν οὐρανῷ. The reading Χριστὸς perhaps comes from the parallel passage Ephes. iv. 32 χαριζόμενοι ἑαυτοῖς, καθὼς καὶ ὁ Θεὸς ἐν Χριστῷ ἐχαρίσατο ἡμῖν (or ὑμῖν).

οὕτως καὶ ὑμεῖς] sc. χαρίζεσθε ἑαυτοῖς.

14. ἐπὶ πᾶσιν] ‘_over and above all these_’, comp. Luke iii. 20 προσέθηκεν καὶ τοῦτο ἐπὶ πᾶσιν. In Luke xvi. 26, Ephes. vi. 16, the correct reading is probably ἐν πᾶσιν. Love is the outer garment which holds the others in their places.

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III. 15]

τὴν ἀγάπην, ὅ ἐστιν σύνδεσμος τῆς τελείοτητος. ^{15}καὶ ἡ εἰρήνη τοῦ Χριστοῦ βραβεύετω ἐν ταῖς καρδίαις ὑμῶν, εἰς ἣν καὶ ἐκλήθητε ἐν ἑνὶ σώματι. καὶ εὐχάριστοι

τὴν ἀγάπην] sc. ἐνδύσασθε, from ver. 12.

ὅ] ‘_which thing_’, i.e. ‘love’; comp. Ephes. v. 5 πλεονέκτης, ὅ ἐστιν εἰδωλολάτρης, Ign. _Rom._ 7 ἅρτον Θεοῦ θέλω, ὅ ἐστιν σὰρξ Χριστοῦ, _Magn._ 10 μετάβάλεσθε εἰς νέαν ζύμην ὅ ἐστιν Ἰησοῦς Χριστός, _Trall._ 7 ἀνακτήσασθε ἑαυτοὺς ἐν πίστει ὅ ἐστιν σὰρξ τοῦ Κυρίου. Though there are various readings in the passages of the Ignatian Epistles, the ὅ seems to be right in every case. These instances will show that ὅ may be referred to τὴν ἀγάπην alone. Otherwise we might suppose the antecedent to be τὸ ἐνδυσασθαι τὴν ἀγάπην, but this hardly suits the sense. The common reading ἥτις is obviously a scribe’s correction.

σύνδεσμος κ.τ.λ.] ‘_the bond of perfection_’, i.e. the power, which unites and holds together all those graces and virtues, which together make up perfection. Πάντα ἐκεῖνα, says Chrysostom, hάυτη συσφίγγει· ὅπερ ἂν εἴπῃς ἀγαθόν, τάυτης ἀπούσης οὐδέν ἐστιν ἀλλὰ διαρρεῖ: comp. Clem. Rom. 49 τὸν δεσμὸν τῆς ἀγαπῆς τοῦ Θεοῦ τίς δύναται ἐξηγήσασθαι; Thus the Pythagoreans (Simplic. _in Epictet._ p. 208 A) περισσῶς τῶν ἄλλων ἀρετῶν τὴν φιλίαν ἐτίμων καὶ σύνδεσμον αὐτὴν πασῶν τῶν ἀρετῶν ἔλεγον. So too Themist. _Orat._ i. (p. 5 C) βασιλικὴ (ἀρετὴ) παρὰ τὰς ἄλλας εἰς ἣν ξυνδοῦνται καὶ αἱ λοιπαί, ὥσπερ εἰς μίαν κορυφὴν ἀνημμέναι. The word will take a genitive either of the object bound or of the binding force: e.g. Plato _Polit._ 310 A τοῦτον θειότερον εἶναι τὸν ξύνδεσμον ἀρετῆς μερῶν φύσεως ἀνόμοιων καὶ ἐπὶ τἀναντία φερομένων, where the ἀρετὴ ξυνδεῖ and the μέρη φύσεως ξυνδεῖται. We have an instance of the one genitive (the objective) here, of the other (the subjective) in Ephes. iv. 3 ἐν τῷ συνδέσμῳ τῆς εἰρήνης (see the note there).

Another explanation makes σύνδεσμος = σύνθεσις here, ‘the bundle, the totality’, as e.g. Herodian. iv. 12 πάντα τὸν σύνδεσμον τῶν ἐπιστολῶν (comp. Ign. _Trall._ 3 σύνδεσμον ἀποστόλων); but this unusual metaphor is highly improbable and inappropriate here, not to mention that we should expect the definite article ὁ σύνδεσμος in this case. With either interpretation, the function assigned to ἀγάπη here is the same as when it is declared to be πλήρωμα νόμου, Rom. xiii. 10 (comp. Gal. v. 14). See also the all-embracing office which is assigned to it in 1 Cor. xiii.

15. ἡ εἰρήνη τοῦ Χριστοῦ] ‘_Christ’s peace_’, which He left as a legacy to His disciples: Joh. xiv. 27 εἰρήνην ἀφίημι ὑμῖν, εἰρήνην _τὴν ἐμὴν_ δίδωμι ὑμῖν; comp. Ephes. ii. 14 αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν with the context. The common reading ἡ εἰρήνη τοῦ Θεοῦ has a parallel in Phil. iv. 7.

βραβεύετω] ‘_be umpire_’, for the idea of a contest is only less prominent here, than in βραβεῖον 1 Cor. ix. 24, Phil. iii. 14 (see the note there). Στάδιον ἕνδον ἐποίησεν ἐν τοῖς λογισμοῖς, writes Chrysostom, καὶ ἀγῶνα καὶ ἄθλησιν καὶ βραβευτήν. Wherever there is a conflict of motives or impulses or reasons, the peace of Christ must step in and decide which is to prevail; Μὴ θυμὸς βραβεύετω, says Chrysostom again, μὴ φιλονεικία, μὴ ἀνθρωπίνη εἰρήνη· ἡ γὰρ ἀνθρωπίνη εἰρήνη ἐκ τοῦ ἀμύνεσθαι γίνεται, ἐκ τοῦ μηδὲν πάσχειν δεινόν.

For this metaphor of some one paramount consideration acting as umpire, where there is a conflict of internal motives, see Polyb. ii. 35. 3 ἅπαν τὸ γιγνόμενον ὑπὸ τῶν Γαλάτων θυμῷ μᾶλλον ἢ _λογισμῷ_ βραβεύεσθαι, Philo _de Migr. Abr._ 12 (I[. p. 446) πορεύεται ὁ ἄφρων δι’ ἀμφοτέρων θυμοῦ τε καὶ ἐπιθυμίας )αὲι ... τὸν ἡνίοχον καὶ βραβευτὴν λόγον ἀποβαλών (comp. _de Ebriet._ 19, I. p. 368), Jos. B. J. vi. 2. 6 ἐβράβευε τὰς τόλμας ὁ ... φόβος. Somewhat similarly τύχη (Polyb. xxvii. 14. 4) or φύσις (Athen. xv. p. 670 A) are made βραβεύειν. In other passages, where ὁ Θεὸς or τὸ θεῖον is said βραβεύειν, this implies that, while man proposes, God _disposes_. In Philo ἀλήθεια βραβεύουσα (_Qui rer. div. her._ 19, I. p. 486) is a rough synonyme for ἀλήθεια δικάζουσα (_de Abrah._ 14, II. p. 10, etc.): and in Josephus (_Ant._ vi. 3. 1) δικάζειν and βραβεύειν are used together of the same action. In all such cases it appears that the idea of a _decision_ and an _award_ is prominent in the word, and that it must not be taken to denote simply _rule_ or _power_.

εἰς ἣν κ.τ.λ.] Comp. 1 Cor. vii. 15 ἐν δὲ εἰρήνῃ κέκληκεν ἡμᾶς ὁ Θεός.

ἐν ἑνὶ σώματι] ‘As ye were called as members of one body, so let there be one spirit animating that body’: Ephes. iv. 4 hὲν σῶμα καὶ hὲν πνεῦμα. This passage strikes the keynote of the companion Epistle to the Ephesians (see esp. ii. 16 sq., iv. 3 sq.).

εὐχάριστοι] ‘And to crown all forget yourselves in thanksgiving towards God’: see the notes on i. 12, ii. 7. The adjective εὐχάριστος, though not occurring elsewhere in the Greek Bible, is not uncommon in classical writers, and like the English ‘grateful’, has two meanings; either (1) ‘pleasurable’ (e.g. Xen. _Cyr._ ii. 2. 1); or (2) ‘thankful’ (e.g. Boeckh _C. I._ no. 1625), as here.

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III. 16]

γίνεσθε. ^{16}Ὁ λόγος τοῦ Χριστοῦ ἐνοικέιτω ἐν ὑμῖν πλουσίως ἐν πάσῃ σοφίᾳ· διδάσκοντες καὶ νουθετοῦντες

16, 17. ‘Let the inspiring word of Christ dwell in your hearts, enriching you with its boundless wealth and endowing you with all wisdom. Teach and admonish one another with psalms, with hymns of praise, with spiritual songs of all kinds. Only let them be pervaded with grace from heaven. Sing to God in your hearts and not with your lips only. And generally; whatever ye do, whether in word or in deed, let everything be done in the name of Jesus Christ. And (again I repeat it) pour out your thanksgiving to God the Father through Him’.

16. Ὁ λόγος τοῦ Χριστοῦ] ‘_the word of Christ_’, τοῦ Χριστοῦ being the subjective genitive, so that Christ is the speaker. Though ὁ λόγος τοῦ Θεοῦ and ὁ λόγος τοῦ Κυρίου occur frequently, ὁ λόγος τοῦ Χριστοῦ is found here only. There seems to be no direct reference in this expression to any definite body of truths either written or oral, but ὁ λόγος τοῦ Χριστοῦ denotes the presence of Christ in the heart, as an inward monitor: comp. 1 Joh. ii. 14 ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει, with _ib._ i. 10 ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν, and so perhaps Acts xviii. 5 συνέιχετο τῷ λόγῳ (the correct reading).

ἐν ὑμῖν] ‘_in your hearts_’, not ‘_among you_’; comp. Rom. viii. 9, 11 τὸ ἐνοικοῦν αὐτοῦ πνεῦμα ἐν ὑμῖν, 2 Tim. i. 5, 14, and Lev. xxvi. 12, as quoted in 2 Cor. vi. 16, ἐνοικήσω ἐν αὐτοῖς.

πλουσίως] See above p. 43 sq., and the note on i. 27.

ἐν πάσῃ σοφίᾳ] ‘_in every kind of wisdom_’. It seems best to take these words with the preceding clause, though Clem. Alex. _Pæd._ ii. 4 (p. 194) attaches them to what follows. For this position of ἐν πάσῃ σοφίᾳ, at the end of the sentence to which it refers, comp. i. 9, Ephes. i. 8. The connexion here adopted is also favoured by the parallel passage Ephes. v. 18, 19 (see the note below). Another passage i. 28 νουθετοῦντες πάντα ἄνθρωπον καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ has a double bearing: while the _connexion_ favours our taking ἐν πάσῃ σοφίᾳ here with the following words, the _order_ suggests their being attached to the preceding clause.

διδάσκοντες κ.τ.λ.] The participles are here used for imperatives, as frequently in hortatory passages, e.g. Rom. xii. 9 sq., 16 sq., Ephes. iv. 2, 3, Hebr. xiii. 5, 1 Pet. ii. 12[?], iii. 1, 7, 9, 15, 16. It is not, as some insist, that the participle itself has any imperatival force; nor, as maintained by others, that the construction should be explained by the hypothesis of a preceding parenthesis or of a verb substantive understood or by any other expedient to obtain a regular grammatical structure (see Winer, § xlv. p. 441 sq., § lxii. p. 707, § lxiii. p. 716, § lxiv. p. 732). But the absolute participle, being (so far as regards mood) neutral in itself, takes its colour from the general complexion of the sentence. Thus it is sometimes indicative (e.g. 2 Cor. vii. 5, and frequently), sometimes imperative (as in the passages quoted), sometimes optative (as above, ii. 2, 2 Cor. ix. 11, comp. Ephes. iii. 17). On the distinction of διδάσκειν and νουθετεῖν see the note on i. 28; they describe respectively the positive and the negative side of instruction. On the reciprocal ἑαυτούς see the note on iii. 13.

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III. 16]

ἑαυτοὺς ψαλμοῖς ὕμνοις ᾠδαῖς πνευματικαῖς ἐν τῇ

ψαλμοῖς κ.τ.λ.] to be connected with the preceding sentence, as suggested by Ephes. v. 18 sq. ἀλλὰ πληροῦσθε ἐν πνεύματι, λαλοῦντες ἑαυτοῖς [ἐν] ψαλμοῖς καὶ ὑμνοῖς καὶ ᾠδαῖς [πνευματικαῖς], ᾄδοντες καὶ ψάλλοντες τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ. The datives describe the instruments of the διδαχή and νουθεσία.

The three words ψαλμός, ὕμνος, ᾠδή, are distinguished, so far as they are distinguishable, in Trench _N.T. Syn._ § lxxviii. p. 279 sq. They are correctly defined by Gregory Nyssen _in Psalm._ c. iii (I. p. 295) ψαλμὸς μέν ἐστιν ἡ διὰ τοῦ ὀργάνου τοῦ μουσικοῦ μελωδία, ᾠδὴ δὲ ἡ διὰ στόματος γενομένη τοῦ μέλους μετὰ ῥημάτων ἐπιφώνησις ... ὕμνος δὲ ἡ ἐπὶ τοῖς ὑπάρχουσιν ἡμῖν ἀγαθοῖς ἀνατιθεμένη τῷ Θεῷ εὐφημία; see also Hippol. p. 191 sq. (ed. de Lagarde). In other words, while the leading idea of ψαλμός is a musical accompaniment and that of ὕμνος praise to God, ᾠδή is the general word for a song, whether accompanied or unaccompanied, whether of praise or on any other subject. Thus it was quite possible for the same song to be at once ψαλμός, ὕμνος, and ᾠδή. In the text the reference in ψαλμοῖς, we may suppose, is specially, though not exclusively (1 Cor. xiv. 26), to the Psalms of David, which would early form part of the religious worship of the Christian brotherhood. On the other hand ὕμνοις would more appropriately designate those hymns of praise which were composed by the Christians themselves on distinctly Christian themes, being either set forms of words or spontaneous effusions of the moment. The third word ᾠδαῖς gathers up the other two, and extends the precept to all forms of song, with the limitation however that they must be πνευματικαί. St Chrysostom treats ὕμνοι here as an advance upon ψαλμοί, which in one aspect they are; οἱ ψαλμοί, he says, πάντα ἔχουσιν, ὁι δὲ ὕμνοι πάλιν οὐδὲν ἀνθρώπινον· ὅταν ἐν τοῖς ψαλμοῖς μάθῃ, _τότε_ καὶ ὕμνους εἴσεται, ἅτε θείοτερον πρᾶγμα.

Psalmody and hymnody were highly developed in the religious services of the Jews at this time: see Philo _in Flacc._ 14 (II. p. 535) πάννυχοι δὲ διατελέσαντες ἐν ὕμνοις καὶ ᾠδαῖς, _de Vit. Cont._ § 3 (II. p. 476) ποιοῦσιν ᾄσματα καὶ ὕμνους εἰς Θεὸν διὰ παντοίων μέτρων καὶ μελῶν, ἃ ῥυθμοῖς σεμνοτέροις ἀναγκαίως χαράττουσι, § 10 (p. 484) ὁ ἀναστὰς ὕμνον ᾄδει πεποιημένον εἰς τὸν Θεόν, ἢ καινὸν αὐτὸς πεποιηκὼς ἢ ἀρχαῖόν τινα τῶν πάλαι ποιητῶν· μέτρα γὰρ καὶ μέλη καταλελοίπασι πολλὰ ἐπῶν τριμέτρων, προσοδίων, ὕμνων, παρασπονδείων, παραβωμίων, στασίμων, χορικῶν, στροφαῖς πολυστρόφοις εὖ διαμεμετρημένων κ.τ.λ., § 11 (p. 485) ᾄδουσι πεποιημένους εἰς τὸν Θεὸν ὕμνους πολλοῖς μέτροις καὶ μέλεσι κ.τ.λ., with the whole context. They would thus find their way into the Christian Church from the very beginning. For instances of singing hymns or psalms in the Apostolic age see Acts iv. 24, xvi. 25, 1 Cor. xiv. 15, 26. Hence even in St Paul’s epistles, more especially his later epistles, fragments of such hymns appear to be quoted; e.g. Ephes. v. 14 (see the note there). For the use of hymnody in the early Church of the succeeding generations see Plin. _Epist._ x. 97 ‘Ante lucem convenire, carmenque Christo quasi Deo dicere secum invicem,’ Anon. [Hippolytus] in Euseb. _H.E._ v. 28 ψαλμοὶ δὲ ὅσοι καὶ ᾠδὰι ἀδελφῶν ἀπ’ _)αρχῆς_ ὑπὸ πιστῶν γραφεῖσαι τὸν Λόγον τοῦ Θεοῦ τὸν Χριστὸν ὑμνοῦσι θεολογοῦντες. The reference in the text is not solely or chiefly to public worship as such. Clem. Alex. _Pæd._ ii. 4 (p. 194) treats it as applying to social gatherings; and again Tertullian says of the agape, _Apol._ 39 ‘Ut quisque de scripturis sanctis vel de proprio ingenio potest, provocatur in medium Deo canere,’ and of the society of husband and wife, _Ad Uxor._ ii. 8 ‘Sonant inter duos psalmi et hymni, et mutuo provocant quis melius Domino suo cantet.’ On the psalmody etc. of the early Christians see Bingham _Antiq._ xiv. c. 1, and especially Probst _Lehre und Gebet_ p. 256 sq.

ἐν τῇ χάριτι] ‘_in_ God’s _grace_’; comp. 2 Cor. i. 12 οὐκ ἐν σοφία σαρκικῇ ἀλλ’ ἐν χάριτι Θεοῦ. These words are perhaps best connected with the preceding clause, as by Chrysostom. Thus the parallelism with ἐν πάσῃ σοφίᾳ is preserved. The correct reading is ἐν τῇ χάριτι, not ἐν χάριτι. For ἡ χάρις, ‘divine grace’, see Phil. i. 7 συγκοινωνούς μου τῆς χάριτος with the note. The definite article seems to exclude all lower senses of χάρις here, such as ‘acceptableness’, ‘sweetness’ (see iv. 6). The interpretation ‘with gratitude’, if otherwise tenable (comp. 1 Cor. x. 30), seems inappropriate here, because the idea of thanksgiving is introduced in the following verse.

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III. 17, 18]

χάριτι, ᾄδοντες ἐν ταῖς καρδίαις ὑμῶν τῷ Θεῷ· ^{17}καὶ πᾶν ὅ τι ἐὰν ποιῆτε ἐν λόγῳ ἢ ἐν ἔργῳ, πάντα ἐν ὀνόματι Κυρίου Ἰησοῦ, εὐχαριστοῦντες τῷ Θεῷ πατρὶ δι’ αὐτοῦ.

^{18}Αἱ γυναῖκες, ὑποτάσσεσθε τοῖς ἀνδράσιν, ὡς ἀνῆκεν

ἄδοντες κ.τ.λ.] This external manifestation must be accompanied by the inward emotion. There must be the thanksgiving of the heart, as well as of the lips; comp. Ephes. v. 19 ἄδοντες καὶ ψάλλοντες τῇ καρδίᾳ (probably the correct reading), where τῇ καρδίᾳ ‘_with_ the heart’ brings out the sense more distinctly.

17. πᾶν ὅ τι κ.τ.λ.] This is probably a nominative absolute, as Matt. x. 32 πᾶς οὖν ὅστις ὁμολογήσει ... ὁμολογήσω κἀγὼ ἐν αὐτῷ (comp. Luke xii. 8), Luke xii. 10 πᾶς ὃς ἐρεῖ λόγον ... ἀφεθήσεται αὐτῷ, John xvii. 2 πᾶν ὃ δέδωκας αὐτῷ, δώσῃ _αὐτοῖς_ κ.τ.λ.; comp. Matt. vii. 24 (v.l.).

πάντα] sc. ποιεῖτε, as the following εὐχαριστοῦντες suggests; comp. ver. 23.

ἐν ὀνόματι κ.τ.λ.] This is the great practical lesson which flows from the theological teaching of the epistle. Hence the reiteration of Κυρίῳ, ἐν Κυρίῳ, etc., vv. 18, 20, 22, 23, 24. See above p. 104.

εὐχαριστοῦντες] On this refrain see the notes on i. 12, ii. 7.

τῷ Θεῷ πατρὶ] This, which is quite the best authenticated reading, gives a very unusual, if not unique, collocation of words, the usual form being either ὁ Θεὸς καὶ πατήρ or Θεὸς πατήρ. The καί before πατρί in the received text is an obvious emendation. See the note on i. 3, and the appendix on various readings.

18–21. ‘Ye wives, be subject to your husbands, for so it becomes you in Christ. Ye husbands, love and cherish your wives, and use no harshness towards them. Ye children, be obedient to your parents in all things; for this is commendable and lovely in Christ. Ye parents, vex not your children, lest they lose heart and grow sullen’.

18 sq. These precepts, providing for the conduct of Christians in private households, should be compared with Ephes. v. 22–vi. 9, 1 Pet. ii. 18–iii. 7, Tit. ii. 1 sq.; see also Clem. Rom. 1, Polyc. _Phil._ 4 sq.

Αἱ γυναῖκες] ‘_Ye wives_’, the nominative with the definite article being used for a vocative, as frequently in the New Testament, e.g. Matt. xi. 26, Mark v. 41, Luke viii. 54; see Winer § xxix. p. 227 sq. The frequency of this use is doubtless due to the fact that it is a reproduction of the Hebrew idiom. In the instances quoted from classical writers (see Bernhardy _Syntax_ p. 67) the address is not so directly vocative, the nominative being used rather to _define_ or _select_ than to _summon_ the person in question.

τοῖς ἀνδράσιν] The ἰδίοις of the received text may have been inserted (as it is inserted also in Ephes. v. 24) from Ephes. v. 22, Tit. ii. 5, 1 Pet. iii. 1, 5, in all which passages this same injunction occurs. The scribes however show a general fondness for this adjective; e.g. Mark xv. 20, Luke ii. 3, Acts i. 19, Ephes. iv. 28, 1 Thess. ii. 15, iv. 11.

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III. 19–22]

ἐν Κυρίῳ. ^{19}Οἱ ἄνδρες, ἀγαπᾶτε τὰς γυναῖκας καὶ μὴ πικραίνεσθε πρὸς αὐτάς. ^{20}Τὰ τέκνα, ὑπακούετε τοῖς γονεῦσιν κατὰ πάντα· τοῦτο γὰρ εὐάρεστόν ἐστιν ἐν Κυρίῳ. ^{21}Οἱ πατέρες, μὴ ἐρεθίζετε τὰ τέκνα ὑμῶν, ἵνα μὴ ἀθυμῶσιν. ^{22}Οἱ δοῦλοι, ὑπακούετε κατὰ πάντα

ἀνῆκεν] The imperfect, as Ephes. v. 4 ἃ οὐκ ἀνῆκεν (the correct reading); comp. _Clem. Hom._ Contest. 3 τοῦδε μὴ μεταδοῦναι χάριν, ὡς οὐ προσῆκεν, Xen. _de Re Equestr._ xii. 14 ἃ ἱππάρχῳ προσῆκεν εἰδέναι τε καὶ πράττειν; and see D’Orville on Charito viii. 2 (p. 699 sq.). The common uses of the imperfect ἔδει, ἔπρεπεν, etc., in classical writers do not present a very exact parallel; for they imply that the thing which ought to have been done has been left undone. And so we might interpret Acts xxii. 22 οὐ γὰρ καθῆκεν αὐτὸν ζῆν (the correct reading). Here however there can hardly be any such reference; and the best illustration is the English past tense ‘ought’ (= ‘owed’), which is used in the same way. The past tense perhaps implies an essential _à priori_ obligation. The use of χρῆν, ἔχρην, occasionally approximates to this; e.g. Eur. _Andr._ 423.

The idea of ‘propriety’ is the link which connects the primary meaning of such words as ἀνήκειν, προσήκειν, καθήκειν, ‘aiming at or pertaining to’, with their ultimate meaning of moral obligation. The word ἀνήκειν occurs in the New Testament only here and in the contemporary epistles, Ephes. v. 4, Philem. 8.

ἐν Κυρίῳ] probably to be connected with ὡς ἀνῆκεν, rather than with ὑποτάσσεσθε; comp. ver. 20 εὐάρεστόν ἐστιν ἐν Κυρίῳ.

19. μὴ πικραίνεσθε κ.τ.λ.] ‘_show no bitterness, behave not harshly_’; comp. Lynceus in Athen. vi. p. 242 C πικρανθείη πρός τινα τῶν συζώντων, Joseph. _Ant._ v. 7. I δεινῶς πρὸς τοὺς τοῦ δικαίου προϊσταμένους ἐκπικραινόμενος, Plut. _Mor._ p. 457 A πρὸς γύναια διαπικραίνονται. So also πικραίνεσθαι ἐπί τινα in the LXX, Jerem. xliv (xxxvii). 15, 3 Esdr. iv. 31. This verb πικραίνεσθαι and its compounds occur frequently in classical writers.

20. κατὰ πάντα] as ver. 22. The rule is stated absolutely, because the exceptions are so few that they may be disregarded.

εὐάρεστόν ἐστιν] ‘_is well pleasing, commendable_’. The received text supplies this adjective with a dative of reference τῷ Κυρίῳ (from Ephes. v. 10), but ἐν Κυρίῳ is unquestionably the right reading. With the reading thus corrected εὐάρεστον, like ἀνῆκεν ver. 18, must be taken absolutely, as perhaps in Rom. xii. 2 τὸ θέλημα τοῦ Θἑοῦ τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον: comp. Phil. iv. 8 ὅσα σεμνά ... ὅσα προσφιλῆ. The qualification ἐν Κυρίῳ implies ‘as judged by a Christian standard’, ‘as judged by those who are members of Christ’s body.’

21. ἐρεθίζετε] ‘_provoke, irritate_’. The other reading παροργίζετε has higher support, but is doubtless taken from the parallel passage, Ephes. vi. 4. ‘Irritation’ is the first consequence of being too exacting with children, and irritation leads to moroseness (ἀθυμία). In 2 Cor. IX. 2 ἐρεθίζειν is used in a good sense and produces the opposite result, not despondency but energy.

ἀθυμῶσιν] ‘_lose heart, become spiritless_’, i.e. ‘go about their task in a listless, moody, sullen frame of mind’. ‘_Fractus animus_’, says Bengel, ‘pestis juventutis’. In Xen. _Cyr._ i. 6. 13 ἀθυμία is opposed to προθυμία, and in Thuc. ii. 88 and elsewhere ἀθυμεῖν is opposed to θαρσεῖν.

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III. 23]

τοῖς κατὰ σάρκα κυρίοις, μὴ ἐν ὀφθαλμοδουλείᾳ ὡς ἀνθρωπάρεσκοι, ἀλλ’ ἐν ἁπλότητι καρδίας, φοβούμενοι τὸν Κύριον. ^{23}ὃ ἐὰν ποιῆτε, ἐκ ψυχῆς ἐργάζεσθε ὡς

22. ἐν ὀφθαλμοδουλείαις.

22.–iv. 1. ‘Ye slaves, be obedient in all things to the masters set over you in the flesh, not rendering them service only when their eyes are upon you, as aiming merely to please men, but serving in all sincerity of heart, as living in the sight of God and standing in awe of Him. And in every thing that ye do, work faithfully and with all your soul, as labouring not for men, but for the great Lord and Master Himself; knowing that ye have a Master, from whom ye will receive the glorious inheritance as your recompense, whether or not ye may be defrauded of your due by men. Yes, Christ is your Master and ye are his slaves. He that does a wrong shall be requited for his wrong-doing. I say not this of slaves only, but of masters also. There is no partiality, no respect of persons, in God’s distribution of rewards and punishments. Therefore, ye masters, do ye also on your part deal justly and equitably by your slaves, knowing that ye too have a Master in heaven’.

22. Οἱ δοῦλοι] The relations of masters and slaves, both here and in the companion epistle (Ephes. vi. 5–9), are treated at greater length than is usual with St Paul. Here especially the expansion of this topic, compared with the brief space assigned to the duties of wives and husbands (vv. 18, 19), or of children and parents (vv. 20, 21), deserves to be noticed. The fact is explained by a contemporary incident in the Apostle’s private life. His intercourse with Onesimus had turned his thoughts in this direction. See above, p. 33, and the introduction to the Epistle to Philemon: comp. also the note on ver. 11.

ὀφθαλμοδουλείᾳ] ‘_eye-service_’, as Ephes. vi. 6: comp. _Apost. Const._ iv. 12 μὴ ὡς ὀφθαλμόδουλος ἀλλ’ ὡς φιλοδέσποτος. This happy expression would seem to be the Apostle’s own coinage. At least there are no traces of it earlier. Compare ἐθελοθρησκεία ii. 23. The reading ὀφθαλμοδουλείᾳ is better supported than ὀφθαλμοδουλείαις, though the plural is rendered slightly more probable in itself by its greater difficulty.

ἀνθρωπάρεσκοι] again in Ephes. vi. 6. It is a LXX word, Ps. lii. 6, where the Greek entirely departs from the Hebrew: comp. also ἀνθρωπαρεσκεῖν Ign. _Rom._ 2, ἀνθρωπαρέσκεια Justin _Apol._ i. 2 (p. 53 E). So ὀχλοαρέσκης or ὀχλόαρεσκος, Timo Phlias. in Diog. Laert. iv. 42 (vv. 11.).

ἁπλότητι καρδίας] as in Ephes. vi. 5, i.e. ‘with _undivided_ service’; a LXX expression, 1 Chron. xxix. 17, Wisd. i. 1.

τὸν Κύριον] ‘_the_ one _Lord_ and Master’, as contrasted with τοῖς κατὰ σάρκα κυρίοις: the idea being carried out in the following verses. The received text, by substituting τὸν Θεόν, blunts the edge of the contrast.

23. ἐργάζεσθε] i.e. ‘do it diligently’, an advance upon ποιητε.

οὐκ ἀνθρώποις] For the use of οὐ rather than μὴ in antitheses, see Winer § lv. p. 601 sq. The negative here is wholly unconnected with the imperative, and refers solely to τῷ Κυρίῳ.

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III. 24, 25]

τῷ Κυρίῳ, καὶ οὐκ ἀνθρώποις,] ^{24}εἰδότες ὅτι ἀπὸ Κυρίου ἀπολήμψεσθε τὴν ἀνταπόδοσιν τῆς κληρονομίας· τῷ Κυρίῳ Χριστῷ δουλεύετε· ^{25}ὁ γὰρ ἀδικῶν κομίσεται ὃ

24. ἀπὸ Κυρίου ‘However you may be treated by your earthly masters, you have still _a_ Master who will recompense you.’ The absence of the definite article here (comp. iv. 1) is the more remarkable, because it is studiously inserted in the context, vv. 22–24, τὸν Κύριον, τῷ Κυρίῳ, τῷ Κυρίῳ. In the parallel passage Ephes. vi. 8 it is παρὰ Κυρίου: for the difference between the two see Gal. i. 12.

τὴν ἀνταπόδοσιν] ‘_the just recompense_’, a common word both in the lxx and in classical writers, though not occurring elsewhere in the New Testament; comp. ἀνταπόδομα Luke xiv. 12, Rom. xi. 9. The double compound involves the idea of ‘exact requital’.

τῆς κληρονομίας] ‘_which consists in the inheritance_’, the genitive of apposition: see the note on τὴν μερίδα τοῦ κλήρου, i. 12. There is a paradox involved in this word: elsewhere the δοῦλος and the κληρονόμος are contrasted (Matt. xxi. 35–38, etc., Rom. viii. 15–17, Gal. iv. 1, 7), but here the δοῦλος is the κληρονόμος. This he is because, though δοῦλος ἀνθρώπων, he is ἀπελεύθερος Κυρίου (1 Cor. vii. 22) and thus κληρονόμος διὰ Θεοῦ (Gal. iv. 7); comp. Hermas _Sim._ v. 2 ἵνα συγκληρονόμος γένηται ὁ δοῦλος τῷ ὑιῷ (with the context).

τῷ Κυρίῳ κ.τ.λ.] i.e. ‘_you serve_ as your master _the_ great _Master Christ_.’ This clause is added to explain who is meant by the preceding ἀπὸ Κυρίου. For this application of Κύριος compare (besides the parallel passage, Ephes. vi. 6–9) 1 Cor. vii. 22 ὁ γὰρ ἐν Κυρίῳ κληθὲις δοῦλος ἀπελεύθερος Κυρίου ἐστίν κ.τ.λ. It seems best to take δουλεύετε here as an indicative, rather than as an imperative; for (1) The indicative is wanted to explain the previous ἀπὸ Κυρίου; (2) The imperative would seem to require ὡς τῷ Κυρίῳ, as in Ephes. vi. 7 (the correct text). On the other hand see Rom. xii. 11.

25. ὁ γὰρ ἀδικῶν κ.τ.λ.] Who is this unrighteous person ? The slave who defrauds his master of his service, or the master who defrauds his slave of his reward? Some interpreters confine it exclusively to the former; others to the latter. It seems best to suppose that both are included. The connexion of the sentence ὁ γὰρ ἀδικῶν (where γάρ, not δέ, is certainly the right reading) points to the slave. On the other hand the expression which follows, τὸ δίκαιον καὶ τὴν ἰσότητα κ.τ.λ., suggests the master. Thus there seems to be a twofold reference; the warning is suggested by the case of the slave, but it is extended to the case of the master; and this accords with the parallel passage, Ephes. vi. 8 ἕκαστος ὃ ἂν ποίησῃ ἀγαθὸν τοῦτο κομίσεται παρὰ Κυρίου, _εἴτε δοῦλος εἴτε ἐλεύθερος_.

The recent fault of Onesimus would make the Apostle doubly anxious to emphasize the duties of the slave towards the master, lest in his love for the offender he should seem to condone the offence. This same word ἠδίκησεν is used by St Paul to describe the crime of Onesimus in Philem. 18. But on the other hand it is the Apostle’s business to show that justice has a double edge. There must be a _reciprocity_ between the master and the slave. The philosophers of Greece taught, and the laws of Rome assumed, that the slave was a chattel. But a chattel could have no rights. It would be absurd to talk of treating a chattel with justice. St Paul places the relations of the master and the slave in a wholly different light. Justice and equity are the expression of the Divine mind: and with God there is no προσωπολημψία. With Him the claims of the slave are as real as the claims of the master.

κομίσεται] For this sense of the middle, ‘to recover’, ‘to get back’, and so (with an accusative of the thing to be recompensed), ‘to be requited for’, see e.g. Lev. xx. 17 ἁμαρτίαν κομιοῦνται, 2 Cor. v. 10 κομίσηται ἕκαστος τὰ διὰ τοῦ σώματος; comp. Barnab.

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IV. 1]

ἠδίκησεν, καὶ οὐκ ἔστιν προσωπολημψία. IV. ^1Οἱ κύριοι, τὸ δίκαιον καὶ τὴν ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ.

§ 4 ὁ Κύριος ἀπροσωπολήμπτως κρινεῖ τὸν κόσμου· ἕκαστος, καθὼς ἐποίησεν, κομιεῖται. In the parallel passage Ephes. vi. 8, the form is certainly κομίσεται: here it is more doubtful, the authorities being more equally divided between κομιεῖται and κομίσεται. See however the note on γνωρίσουσιν iv. 9.

προσωπολημψία] On this word see the note Gal. ii. 6. This προσωπολημψία, though generally found on the side of rank and power, may also be exercised in favour of the opposite; Levit. xix. 15 οὐ λήψῃ πρόσωπον πτωχοῦ οὐδὲ μὴ θαυμάσῃς πρόσωπον δυνάστου. There would be a tendency in the mind of the slave to assume that, because the προσωπολημψία of man was on the side of the master, there must be a corresponding προσωπολημψία of God on the side of the slave. This assumption is corrected by St Paul.

IV. 1. τὴν ἰσότητα] ‘_equity_’, ‘_fairness_’; comp. Plut. _Sol. et Popl. Comp._ 3 νόμων ἰσότητα παρεχόντων. Somewhat similarly Lysias _Or. Fun._ 77 (speaking of death) οὔτε γὰρ τοὺς πονηροὺς ὑπερορᾷ οὔτε τοὺς ἀγαθοὺς θαυμάζει, ἀλλ’ _ἴσον ἑαυτὸν παρέχει_ πᾶσιν. It seems a mistake to suppose that ἰσότης here has anything to do with the treatment of slaves _as equals_ (comp. Philem. 16). When connected with τὸ δίκαιον, the word naturally suggests an even-handed, impartial treatment, and is equivalent to the Latin _æquitas_: comp. Arist. _Top._ vi. 5 (p. 143) ὁ τὴν δικαιοσύνην (λέγων) ἕξιν ἰσότητος ποιητικὴν ἢ διανεμητικὴν τοῦ ἴσου, Philo _de Creat. Princ._ 14 (II. p. 373) ἔστι γὰρ ἰσότης ... μήτηρ δικαιοσύνης, Clem. Alex. _Strom._ vi. 6 (p. 764) μετὰ δικαιοσύνης καὶ ἰσότητος τῆς πρὸς τοὺς επιστρέφοντας. Thus in Arist. _Eth. Nic._ v. 1 τὸ δίκαιον and τὸ ἴσον are regarded as synonymes, and in Plut. _Mor._ p. 719 the relation of ἰσότης to δικαίοτης is discussed. The word here is used in the same sense in which the adjective occurs in the common expressions ἴσος δικαστής, ἴσος ἀκροατής, etc. Philo, describing the Essene condemnation of slavery, says, _Omn. prob. lib._ 12 (II. p. 457) καταγινώσκουσί τε τῶν δεσποτῶν, οὐ μόνον ὡς ἀδίκων, ἰσότητα λυμαινομένων, ἀλλὰ καὶ ὡς ἀσεβῶν κ.τ.λ., but he possibly does mean ‘equality’ rather than ‘equity.’

παρέχεσθε] ‘_exhibit on your part_.’ The middle παρέχεσθαι, ‘to afford from oneself,’ will take different shades of meaning according to the context, as ‘to furnish one’s _quota_’ (e.g. Herod. viii. 1, 2) or ‘to put forward one’s _representative_’ (esp. of witnesses, e.g. Plato _Apol._ 19 D). Here the idea is ‘reciprocation’, the master’s duty as corresponding to the slave’s.

ἔχετε Κύριον] as Ephes. vi. 9; comp. 1 Cor. vii. 22 ὁ ἐλεύθερος κληθὲις δοῦλός ἐστιν Χριστοῦ.

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IV. 2–4]

^2Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχαριστίᾳ· ^3προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ, δι’ ὃ καὶ δέδεμαι· ^4ἵνα φανερώσω

2–6. ‘Be earnest and unceasing in prayer; keep your hearts and minds awake while praying: remember also (as I have so often told you) that thanksgiving is the goal and crown of prayer. Meanwhile in your petitions forget not us—myself Paul—my fellow-labourer Timothy—your evangelist Epaphras—all the teachers of the Gospel; but pray that God may open a door for the preaching of the word, to the end that we may proclaim the free offer of grace to the Gentiles—that great mystery of Christ for which I am now a prisoner in bonds. So shall I declare it fearlessly, as I am bound to proclaim it. Walk wisely and discreetly in all your dealings with unbelievers; allow no opportunity to slip through your hands, but buy up every passing moment. Let your language be always pervaded with grace and seasoned with salt. So will you know how to give a fit answer to each man, as the occasion demands.’

2. προσκαρτερεῖτε] ‘_cling closely to_’, ‘_remain constant to_’ (comp. Mark iii. 9, Acts viii. 13, x. 7), and so ‘continue stedfast in’. This word occurs again with τῇ προσευχῇ, ταῖς προσευχαῖς, Acts i. 14, ii. 42, vi. 4, Rom. xii. 12. The construction is with a simple dative both in the New Testament (ll. cc.) and in classical writers, except where it stands absolutely (Acts ii. 46, Rom. xiii. 6). The injunction here corresponds to the ἀδιαλέιπτως προσεύχεσθε of 1 Thess. v. 17.