Lectionary Calendar
Sunday, July 20th, 2025
the Week of Proper 11 / Ordinary 16
the Week of Proper 11 / Ordinary 16
video advertismenet
advertisement
advertisement
advertisement
Attention!
Tired of seeing ads while studying? Now you can enjoy an "Ads Free" version of the site for as little as 10¢ a day and support a great cause!
Click here to learn more!
Click here to learn more!
Bible Commentaries
International Critical Commentary NT International Critical
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Colossians 3". International Critical Commentary NT. https://studylight.org/commentaries/eng/icc/colossians-3.html. 1896-1924.
Driver, S.A., Plummer, A.A., Briggs, C.A. "Commentary on Colossians 3". International Critical Commentary NT. https://studylight.org/
Whole Bible (53)New Testament (19)Individual Books (13)
Verses 1-99
3:1-4. Ye must have a loftier aim; ye have risen with Christ and your life is hid with Christ in God. Seek therefore those things that are above, where He is, seated at Godâs right hand
1. εἰ οá½Î½ ÏÏ Î½Î·Î³ÎÏθηÏε Ïá¿· ΧÏιÏÏá¿·. Not âif ye be risen,â AV., but âif ye were raised,â viz. at the definite point of time when they became Christians, and were in baptism symbolically buried and raised again with Him, ch. 2:12. The death as a death from Ïá½° ÏÏοιÏεá¿Î± Ïοῦ κÏÏÎ¼Î¿Ï is mentioned in ii. 20. εἰ does not express a doubt, but, as in ii. 20, the ground of an inference.
Ïá½° á¼Î½Ï ζηÏεá¿Ïε, κ.Ï.λ. There is no longer any direct reference to the precepts of the false teachers (as if Ïá½° á¼Ïá½¶ Ïá¿Ï γá¿Ï, ver. 2, were Ïá½° ÏεÏá½¶ βÏÏμάÏÏν καὶ ἡμÎÏÏν, Theoph.). These have been cast aside as concerning only those living in the world, and the apostle rises into a higher region. Your thoughts should be on things above, on spiritual things, and the precepts you have to follow concern moral conduct. Compare âtreasure in heaven,â Matthew 6:20; Ïὸ βÏαβεá¿Î¿Î½ Ïá¿Ï á¼Î½Ï κλήÏεÏÏ, Philippians 3:14.
οὠὠΧÏιÏÏÏÏ á¼ÏÏιν, κ.Ï.λ. á¼ÏÏιν is not the copula: âwhere Christ is, seated,â etc. âPar enim illuc tendere studia curasque membrorum, ubi jam versator caput,â Erasm.
2. Ïá½° á¼Î½Ï ÏÏονεá¿Ïε. âSet your mind on the things above,â RV., an advance on ζηÏεá¿Ïε. In the AV. âset your affection,â etc. The word âaffectionâ was doubtless intended to bear the sense of âaffectus,â âtendency or bias of the mind.â The bishopsâ Bible had âaffections.â The Vulgate has âsapite,â âsavour,â as Wyclif renders. We have the opposite state of mind in Philippians 3:19, οἱ Ïá½° á¼Ïίγεια ÏÏονοῦνÏεÏ. Compare Romans 8:5.
3.�
Here âare deadâ would contradict ÏÏ Î½Î·Î³ÎÏθηÏε. They died, indeed, but at the same time rose again, and that to a life spiritual and heavenly. They were, indeed, νεκÏοὶ Ïá¿ á¼Î¼Î±ÏÏίᾳ, but ζῶνÏÎµÏ Ïá¿· Îεῷ, Romans 6:11.
ἡ ζÏá½´ á½Î¼á¿¶Î½, your true life, not merely your resurrection life. They are seated á¼Î½ Ïοá¿Ï á¼ÏÎ¿Ï ÏανίοιÏ, Ephesians 2:4-6.
κÎκÏÏ ÏÏαι. âNeque Christum neque Christianos novit mundus; ac ne Christiani quidem plane seipsos,â Bengel. Compare Romans 2:29, á½ á¼Î½ Ïá¿· κÏÏ ÏÏá¿· á¼¸Î¿Ï Î´Î±á¿Î¿Ï.
4. á½ Ïαν ὠΧÏιÏÏá½¸Ï ÏανεÏÏθá¿, ἡ ζÏá½´ ἡμῶν. âWhen Christ shall be manifested, who is our life,â not âshall be manifested in the character of our life,â as Bengel and Eadie. Compare á½ á¼ÏÏν Ïὸν Ï á¼±á½¸Î½ á¼Ïει ζÏήν, 1 John 5:12. He is Himself the essence of the life; cf. Galatians 2:20; Philippians 1:21. The absence of δΠor καί makes the expression more striking and vivid. Bengel observes on this: âSermo absolutus lectorem totum ⦠repentina luce percellit.â For the transition to the first person cf. 2:13.
ÏανεÏοῦÏθαι is used here with propriety instead of�
ÏÏÏε καὶ á½Î¼Îµá¿Ï Ïὺν αá½Ïá¿· ÏανεÏÏθήÏεÏθε á¼Î½ δÏξá¿. Compare 1 John 3:2, οἴδαμεν á½ Ïι á¼á½°Î½ ÏανεÏÏθῠὠμοιοι αá½Ïá¿· á¼ÏÏμεθα, and Romans 8:19, Ïὴν�Romans 8:17, ἵνα καὶ ÏÏ Î½Î´Î¿Î¾Î±Ïθῶμεν, and 18, Ïὴν μÎÎ»Î»Î¿Ï Ïαν δÏξαν�
For the reading; ἡμῶν is read in B Dbe K L most MSS., Syr. (both), Boh., Origen.
á½Î¼á¿¶Î½ in × C D* G P 17 47, Vulg., Goth., Arm., Eth.
á½Î¼á¿¶Î½ was very likely to be substituted for ἡμῶν on account of the preceeding á½Î¼á¿¶Î½ and the following á½Î¼Îµá¿Ï. Tischendorf and Tregelles prefer á½Î¼á¿¶Î½; WH. and Lightfoot ἡμῶν; and so Weiss.
5-11. Sins to be destroyed, as well the more subtle sins of temper as the grosser ones of appetite
5. ÎεκÏÏÏαÏε οá½Î½. âMake dead, therefore.â As ye died, and your true life is hidden, carry out this death to the world, and kill whatever is carnal in you.
Ïá½° μÎλη Ïá½° á¼Ïá½¶ Ïá¿Ï γá¿Ï. Meyer understands by μÎλη the literal members, hand, foot, eye, etc. (Matthew 5:29), of course, taking the verb in an ethical sense. But this would be too strong a figure, and is not sufficiently supported by the passage in St. Matt., where the precept is not, as here, unqualified and absolute, and the verbs, moreover, are used in as literal a sense as the substantives. The whole precept there is symbolical, but the words have their natural sense. Besides, this interpretation of μÎλη makes the connexion with the following more difficult. It is more natural to explain the word by the idea of the âold man,â âIn the Ïῶμα Ïá¿Ï ÏαÏκÏÏ.â And this is suggested by the added qualification Ïá½° á¼Ïá½¶ Ïá¿Ï γá¿Ï. The members spoken of are those which belong to the body as the instrument of the carnal mind.
With the whole precept compare θαναÏοῦÏε: Romans 8:13, εἰ δὲ ÏνεÏμαÏι Ïá½°Ï ÏÏÎ¬Î¾ÎµÎ¹Ï Ïοῦ ÏÏμαÏÎ¿Ï Î¸Î±Î½Î±ÏοῦÏε ζήÏεÏε: and Galatians 5:24, οἱ Ïοῦ ΧÏιÏÏοῦ Ïὴν ÏάÏκα á¼ÏÏαÏÏÏÏαν Ïὺν Ïοá¿Ï ÏαθήμαÏι καὶ Ïαá¿Ï á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Î¹Ï.
ÏοÏνείαν, κ.Ï.λ. Usually taken in apposition with μÎλη, either directly, as if ÏοÏνεία, etc., were themselves called μÎλη, âmembra quibus vetus homo, i. e. ratio ac voluntas hominis depravata perinde utitur ac corpus membris,â Beza; ânaturam nostram quasi massam ex diversis vitiis conflatam imaginatur,â Calvin; or indirectly, i.e. âwhen I say νεκÏÏÏαÏε Ïá½° μÎλη, I mean νεκÏÏÏαÏε ÏοÏνείαν, κ.Ï.λ., of which Ïá½° μÎλη are instruments.â On either view the apposition of the instruments and the activities is extremely harsh. Severianus (followed by many moderns) regards sin as the body of which the special sins enumerated are the members: Ïῶμα καλεῠÏὴν á¼Î¼Î±ÏÏίαν, á¼§Ï ÎºÎ±á½¶ Ïá½° μÎλη καÏαÏιθμεá¿; but this only evades the difficulty. Alford regards the construction as an instance of that form of the double accusative where the first denotes the whole, the second a part of it, as in Ïοá¿Ïν Ïε á¼ÏÎ¿Ï ÏÏγεν á¼ÏÎºÎ¿Ï á½Î´ÏνÏÏν,âan explanation which does not touch the difficulty. Braune thinks the body in question is the body of the Church.
Lightfoot proposes to meet the difficulty by placing a colon after γá¿Ï. Then ÏοÏνείαν, κ.Ï.λ., will be viewed as prospective accusatives, which should be governed directly by some such word as�Ephesians 2:1-5, καὶ á½Î¼á¾¶Ï ⦠á¼Î½ Î±á¼·Ï ÏοÏΠ⦠á¼Î½ Î¿á¼·Ï ÎºÎ±Î¯. ⦠ÏοÏε ⦠ὠδὲ ÎεÏÏ â¦ ÎºÎ±á½¶ á½Î½ÏÎ±Ï á¼¡Î¼á¾¶Ï â¦ ÏÏ Î½ÎµÎ¶ÏοÏοίηÏεν. This construction has been characterised as âextremely difficultâ; but the difficulty is only of the same kind as that in the passages cited.
After á½Î¼á¿¶Î½ the Rec. Text adds á½Î¼á¿¶Î½, with ×* A C3 D G H K L P most MSS., Vulg., Goth., other versions, Chrys., al.
It is omitted by × B C* 17 672 71, Clem. al.
ÏÎ¬Î¸Î¿Ï is used by classical writers of any passive emotion. Thus, Aristotle distinguishes these three á¼Î½ Ïá¿ ÏÏ ÏῠγινÏμενα: Ïάθη, á¼Î¾ÎµÎ¹Ï, Î´Ï Î½Î¬Î¼ÎµÎ¹Ï. Ïάθη he defines as Î¿á¼·Ï á¼ÏεÏαι ἡδονὴ á¼¢ λÏÏη, including á¼ÏÎ¹Î¸Ï Î¼Î¯Î±, á½Ïγή, etc. But it is specially used of a violent emotion or âpassion.â
In the other two places in which the word occurs in St. Paul it is defined by a genitive (Ïάθη�Romans 1:26; á¼Î½ Ïάθει á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Ï, 1 Thessalonians 4:5). Here the enumeration appears to proceed from the more special to the more general, so that ÏÎ¬Î¸Î¿Ï probably means not specially âlustfulness.â Still less the Ïάθη�Romans 1:26,âan interpretation which has no linguistic justification,âbut generally âpassion,â as RV.
á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Î½ κακήν. This includes all evil longings, and so is wider than ÏάθοÏ. ἰδοÏ, Î³ÎµÎ½Î¹Îºá¿¶Ï Ïὸ Ïᾶν εἶÏε· ÏάνÏα Î³á½°Ï á¼ÏÎ¹Î¸Ï Î¼Î¯Î± κακὴ, βαÏκανία, á½Ïγή, λÏÏη, Chrys. á¼ÏÎ¹Î¸Ï Î¼Î¯Î± in the N.T. has a wide sense; cf. John 8:44; hence the necessity for κακήν.
καὶ Ïὴν Ïλεονεξίαν, κ.Ï.λ. See on Ephesians 4:19, Ephesians 5:5.
á¼¥ÏÎ¹Ï á¼ÏÏιν. âSeeing it is.â
6. διʼ ἠ. This is undoubtedly the correct reading, but a few authorities (C* D* G) read διʼ ὠ.
á¼ÏÏεÏαι ἡ á½Ïγὴ Ïοῦ Îεοῦ. After Îεοῦ, Rec. adds: á¼Ïá½¶ ÏÎ¿á½ºÏ Ï á¼±Î¿á½ºÏ Ïá¿Ï�
With these exceptions the addition is supported by all MSS., Versions, and Fathers. Its genuineness would be certain were it not that the same words occur in the parallel passage Ephesians 5:6. It is very credible that they were added from that place at a very early period. On the other hand, they seem required to complete the sense; certainly without them the thought is not the same as in the parallel in Eph. In the one case the words are a general warning as to the consequence of these sins; in the other a lesson is drawn from the example of others. The καὶ á½Î¼Îµá¿Ï, ver. 7, seems to assume a previous mention of the unbelieving Gentiles.
The evidence in favour of the omission being so slight, it may be considered equally probable that the omission was accidental. The words are omitted by Tischndorf, Tregelles, WH., Alford, Weiss, and bracketed by Lachm. They are retained by Ellicott, Meyer, RV. (om. marg.).
7. á¼Î½ Î¿á¼·Ï ÎºÎ±á½¶ á½Î¼Îµá¿Ï ÏεÏιεÏαÏήÏαÏÎ ÏοÏε, á½ Ïε á¼Î¶á¿Ïε á¼Î½ ÏοÏÏοιÏ. The reading ÏοÏÏÎ¿Î¹Ï is certain, being that of × A B C D* al. αá½Ïοá¿Ï is read in Dc G K L, most MSS., Chrys., Theodoret, al.
If the doubtful words in ver. 6 are omitted, Î¿á¼·Ï and ÏοÏÏÎ¿Î¹Ï are of necessity both neuter, and refer to the vices mentioned. If the words are retained, the pronouns may be both neuter, or the first masculine and the second neuter, or the first neuter, and the second masculine. To the last view, which is that of Huther and others, it may be objected, that ζá¿Î½ á¼Î½ is never used in the N.T. of living amongst persons, while it is frequently used with things, á¼Î½ á¼Î¼Î±ÏÏίᾳ, Romans 6:2; á¼Î½ κÏÏμῳ, 2:20; á¼Î½ ÏαÏκί, Philippians 1:22. So in classical writers, á¼Î½ï¿½Ephesians 2:2, Ephesians 2:3, εἰ Ïοá¿Ï Ï á¼±Î¿á¿Ï Ïá¿Ï�Ephesians 2:2, Ephesians 2:10, Ephesians 2:4:17, Ephesians 2:5:2. In 2 Thessalonians 3:11, indeed, we have ÏÎ¹Î½Î±Ï ÏεÏιÏαÏοῦνÏÎ±Ï á¼Î½ á½Î¼á¿Î½ï¿½Ephesians 2:3 Lightfoot regards as not parallel on account of the addition á¼Î½ Ïαá¿Ï á¼ÏÎ¹Î¸Ï Î¼Î¯Î±Î¹Ï Ïá¿Ï ÏαÏÎºá½¸Ï á¼¡Î¼á¿¶Î½. But this addition does not affect the connexion of á¼Î½ οἷÏ�
á½ Ïε á¼Î¶á¿Ïε á¼Î½ ÏοÏÏοιÏ, i.e. before ye died to the world; á¼Î¶á¿Ïε being in contrast with�Galatians 5:25, εἰ ζῶμεν ÏνεÏμαÏι, ÏνεÏμαÏι καὶ ÏÏοιÏῶμεν. âVivere et ambulare inter se differunt, quemadmodum potentia et actus; vivere praecedit, ambulare sequitur,â Calvin.
8. Î½Ï Î½á½¶ δÎ, in contrast to the ÏοÏε above. καὶ á½Î¼Îµá¿Ï, âye also,â as well as other Christians. As in the former verse they were compared with the heathen society from which they had separated, so here with the Christian society which they had joined. Holtzmann strangely supposes the Îαί to refer to the Christians addressed in Ephesians 2:22.
Ïá½° ÏάνÏα, âall of them,â everything that belongs to the old man. The asyndeton is thus less harsh than if Ïá½° ÏάνÏα be understood to be only retrospective (as Meyer, al.).
á¼ÏÏθεÏθε, âput ye away.â
á½Ïγήν, κ.Ï.λ. See on Ephesians 4:31.
αἰÏÏÏολογία occurs in the N.T. here only. The connexion here shows that it means âabusiveâ rather than âfilthyâ language. It denotes the form in which the injurious βλαÏÏημία finds expression. Chrysostom takes it in the sense of âobscene talkâ (which he calls á½Ïημα ÏοÏνείαÏ), and so many moderns; but the sins of uncleanness have been dealt within ver. 5, and the other substantives here regard want of charity. The word is used by Polybius, viii, 13. 8, in this sense of âabusive language,â ἡ καÏá½° Ïῶν ÏίλÏν αἰÏÏÏολογία: cf. xxxi. 10, 4. The verb has a similar meaning in Plato, Rep. iii. p. 395 E, κακηγοÏοῦνÏÎ¬Ï Ïε καὶ κÏμῳδοῦνÏαÏ�
á¼ÏÎµÎºÎ´Ï Ïάμενοι, κ.Ï.λ. This may be understood either as âputting off,â âexuentes,â Vulg., so as to form part of the exhortation, or âseeing that ye have put offâ The former view is adopted by Olshausen, De Wetter, etc. Lightfoot also defends it, observing (1) that though both ideas are found in St. Paul, the imperative is the more usual; cf. Romans 13:12; Ephesians 6:2, with ver. 14; 1 Thessalonians 5:8, νήÏÏμεν á¼Î½Î´Ï Ïάμενοι, κ.Ï.λ.; (2) that in the parallel, Ephesians 4:24, the âputting onâ is imperative; and (3) that the participles here are followed by an imperative, ver. 12. Grammatically, there is no difficulty in thus understanding the aorist participle as synchronous with the present imperative. The aorist would, in fact, express a thing done once for all, and would be better represented in Latin by an ablative absolute than by a present participle. Nevertheless, the other view (adopted by Theodoret, and amongst moderns by Meyer, Alford, Ellicott), according to which the participles contain the motive for the preceding exhortation (from�
Ïὸν Ïαλαιὸν á¼Î½Î¸ÏÏÏον. See Ephesians 4:22.
10. καὶ á¼Î½Î´Ï Ïάμενοι Ïὸν νÎον. In the parallel, Ephesians 4:24, it is á¼Î½Î´ÏÏαÏθαι Ïὸν καινὸν á¼Î½Î¸Ï. νÎοÏ, unlike καινÏÏ only expresses newness in point of time, but the idea of καινÏÏÎ·Ï is supplied by the participle.
As the result of á¼Î½Î´ÏÏαÏθαι Ïὸν νÎον á¼Î½Î¸. is that Christ is Ïá½° ÏάνÏα καὶ á¼Î½ Ïá¾¶Ïιν, and as the apostle speaks elsewhere of ΧÏιÏÏὸν á¼Î½Î´ÏÏαÏθαι, Galatians 3:27, Romans 13:14, some commentators infer that the νÎÎ¿Ï á¼Î½Î¸Ï. here is Christ; and hence, again, that á½ ÏÎ±Î»Î±Î¹á½¸Ï á¼Î½Î¸Ï. is Adam, whose image men bear, 1 Corinthians 15:49. Ignatius, Eph. 20, has the expression Îµá¼°Ï Ïὸν καινὸν á¼Î½Î¸ÏÏÏον ἸηÏοῦν ΧÏιÏÏÏν. If this had been the thought in St. Paulâs mind here, he would probably have expressed it more distinctly. It seems better, then, to rest satisfied with the interpretation of the ânew manâ as âthe regenerate man formed after Christ.â The ultimate meaning is the same.
á¼Î½Î±ÎºÎ±Î¹Î½Î¿Ïμενον, present participle, because although âcreatedâ once for all (κÏιÏθÎνÏα, Ephesians 4:24), its growth and development are continually going on. Compare 2 Corinthians 4:16, á½ á¼ÏÏ á¼¡Î¼á¿¶Î½ [á¼Î½Î¸ÏÏÏοÏ]�Ephesians 4:22. The�
á¼Î½Î±ÎºÎ±Î¹Î½ÏÏ is not used by Greek authors, nor by the Sept., but�Romans 12:2; Titus 3:5) is also peculiar to the N.T.
Îµá¼°Ï á¼ÏίγνÏÏιν. âUnto thorough knowledge.â Meyer connects this with the following words: âunto a knowledge which accords with the image of God,â i.e. which is in accordance with the Divine knowledge. But the Divine knowledge would hardly be set forth in this general way as an ideal to be attained; we should expect some limitation to moral or spiritual knowledge. It is more natural to connect καÏʼ εἰκÏνα with�
καÏʼ εἰκÏνα, κ.Ï.λ. To be connected with�Genesis 1:26, Genesis 1:28.
Ïοῦ κÏίÏανÏÎ¿Ï Î±á½ÏÏν. ὠκÏίÏÎ±Ï according to Chrysostom, al. is Christ; but ὠκÏίÏÎ±Ï is always God, and so here especially, where the passage in Genesis is alluded to. αá½ÏÏν is the new man, not Ïὸν á¼Î½Î¸ÏÏÏον generally. Compare κÏιÏθÎνÏα in Ephesians 4:24, and καινὴ κÏίÏιÏ, 2 Corinthians 5:17. Soden, who interprets the ânew manâ of Christ, refers αá½ÏÏν to Ïὸν�2 Corinthians 4:4, Colossians 1:15, so Christians, when Christ is formed in them, become renewed after the image of God.
Olshausen presses the designation of Christ as the εἰκÏν of God, and accordingly interprets, âafter the pattern of Him who is the Image of God.â But this does not agree with the allusion to Genesis. It is true the Alexandrian school interpreted the expression in Genesis of the Logos, but only in a sense borrowed from the Platonic doctrine of ideas as Ïὸ�Ephesians 4:24, as = âafter the likeness of,â of course understand the expression here as only a more precise definition.
11. á½ ÏÎ¿Ï Î¿á½Îº á¼Î½Î¹. Compare Galatians 3:28. This á¼Î½Î¹ is not, as formerly used to be stated, a contraction of á¼Î½ÎµÏÏι, although it is often used in that sense; it is simply the longer form of the preposition á¼Î½, with á¼ÏÏι understood, as in ÏάÏα, á¼Î½Î±. The fact that á¼Î½ is used with it in 1 Corinthians 6:5 is not inconsistent with this, since the word came to be looked upon as equivalent to á¼Î½ÎµÏÏι. That passage, however, shows that we are not to press here the idea of âimpossibility,â οá½Îº á¼Î½Î¹ á¼Î½ á½Î¼á¿Î½ οá½Î´Îµá½¶Ï ÏοÏÏÏ. The word here simply states the objective fact.
The distinctions enumerated as abolished are first those of birth, involving national privileges; secondly, of legal or ceremonial standing (which might be gained by adoption); thirdly, those of culture; and fourthly, of social caste.
á¼Î»Î»Î·Î½ καὶ á¼¸Î¿Ï Î´Î±á¿Î¿Ï. In contrast with á¼¸Î¿Ï Î´Î±á¿Î¿Ï, á¼Î»Î»Î·Î½ means simply âGentileâ; and, indeed, even to the present day the Jews sometimes speak of other nations as Greeks.
ÏεÏιÏομὴ καὶ�
ΣκÏθηÏ. The natural antithesis to βάÏβαÏÎ¿Ï would be á¿ÎµÎ»Î»Î·Î½ (cf. Romans 1:14); but as that has already been used the apostle substitutes for an antithesis a climax, for the Scythians were regarded as âbarbaris barbariores,â Bengel. The earlier Greek writers, indeed, on the principle âomne ignotum pro magnifico,â described them as εá½Î½Î¿Î¼Î¿Î¹ (Aesch. Frag. 189); but Josephus says they are βÏαÏὺ Ïῶν θηÏίÏν διαÏÎÏονÏÎµÏ (contra Ap. ii. 37). Cicero uses a climax similar to that before us, âquod nullus in barbaria, Quis hoc facit ulla in Scythia tyrannus?â (In Pisonem, viii.). The word ΣκÏÎ¸Î·Ï was used of any rough person, like our âGoth.â This clause has reference, perhaps, to the stress laid by the Gnostic teachers on their γνῶÏιÏ.
δοῦλοÏ, á¼Î»ÎµÏθεÏοÏ. There was a special reason for St. Paulâs thoughts being directed to the relation of master and slave, in the incident of Onesimusâ conversion and return to his master.
ÏάνÏα and Ïá½° ÏάνÏα are very frequently used by classical writers as predicates of persons. Wetstein on 1 Corinthians 15:28 quotes many examples. One or two may suffice here. Dem. De Cor. p. 240, ÏάνÏʼ á¼ÎºÎµá¿Î½Î¿Ï ἦν αá½Ïοá¿Ï: cont. Ariston, p. 66o, ÏάνÏα ἦν á¼Î»ÎξανδÏοÏ; Lucian, De Morte Peregr. 11, ÏÏοÏήÏÎ·Ï ÎºÎ±á½¶ Î¾Ï Î½Î±Î³ÏγεÏÏ, καὶ Ïá½° ÏάνÏα μÏÎ½Î¿Ï Î±á½Ïá½¸Ï á½¤Î½.
12-17. Virtues to be cultivated, kindness, love, forgiveness, in Which Godâs forgiveness of us is to be the pattern; mutual teaching and admonition, and in everything thankfulness, everything being done in the name of Jesus Christ
12. á¼Î½Î´ÏÏαθε οá½Î½, having put on the new man, put on also these virtues.
á½¡Ï á¼ÎºÎ»ÎµÎºÏοὶ Ïοῦ Îεοῦ. cf. Romans 8:33; Titus 1:1. In St. Paul κληÏοί and á¼ÎºÎ»ÎµÎºÏοί, κλá¿ÏÎ¹Ï and á¼ÎºÎ»Î¿Î³Î® (Romans 9:28, Romans 9:29), are coextensive, as indeed they seem to be in other N.T. writers (cf. Revelation 17:14) except the Gospels, where κληÏοί and á¼ÎºÎ»ÎµÎºÏοι are distinguished (Matthew 24:22, Matthew 24:24, Matthew 24:31 al.). á½¡Ï á¼ÎºÎ»ÎµÎºÏοί has a significant connexion with what precedes, since the á¼ÎºÎ»Î¿Î³Î® is presupposed in what is said in vv. 10, 11.
ἠγιοι καὶ ἠγαÏημÎνοι are best taken as predicates of á¼ÎºÎ»ÎκÏοι which with and without Ïοῦ Îεοῦ is used in several places as a substantive.
καί is om. by B 17 Sah., and Lightfoot brackets it, thinking that the sentence gains in force by the omission; cf. 1 Peter 2:6.
ÏÏλάγÏνα οἰκÏιÏμοῦ. âA heart of compassion.â ÏÏλάγÏνα, like âviscera,â denoted especially the nobler inward parts, heart, liver, and lungs, and figuratively the seat of the emotion, as we use the word âheart.â
The singular οἰκÏιÏμοῦ is supported by very preponderant authority.
ÏÏηÏÏÏÏηÏα, cf. Ephesians 2:7.
ÏαÏεινοÏÏοÏÏνη. Ephesians 4:2, ÏÏαÏÏηÏα μακÏÎ¿Î¸Ï Î¼Î¯Î±Î½, ibid.
13.�
καὶ ÏαÏιζÏμενοι á¼Î±Ï Ïοá¿Ï. For the variation from�Ephesians 4:32. The latter word marks more strikingly than�
μομÏή, not found elsewhere in the N.T. nor in Sept. or Apocr. In classical writers á¼Ïειν μομÏήν is frequent. âQuarrelâ of the AV. is an archaism.
ÎºÎ±Î¸á½¼Ï ÎºÎ±á½¶ á½ ÎÏÏÎ¹Î¿Ï á¼ÏαÏίÏαÏο á½Î¼á¿Î½. To be connected with the following words, οá½ÏÏ ÎºÎ±á½¶ á½Î¼Îµá¿Ï (as RV.), supplying, therefore, not ÏαÏιζÏμενοι, but ÏαÏίζεÏθε (á¼Î±Ï Ïοá¿Ï). Assuming, as is probable, that á½ ÎÏÏÎ¹Î¿Ï = ὠΧÏιÏÏÏÏ, this is the only place where Christ is directly said to forgive (see on 2:13). In the parallel in Ephesians 4:32, the subject is á½ ÎÎµá½¸Ï á¼Î½ ΧÏιÏÏá¿·. Meyer remarks that the very frequent ἡ ÏάÏÎ¹Ï Ïοῦ ÎºÏ ÏÎ¯Î¿Ï á¼¡Î¼á¿¶Î½ corresponds with the present expression. It is perhaps pressing the technical sense of ÎÏÏÎ¹Î¿Ï too much to suppose, with Lightfoot, that it suggests the duty of fellow-servant to fellow-servant, recalling the lesson of the parable of the Unforgiving Servant, Matthew 18:27; compare below, 4:1. It must be observed that the καθÏÏ has reference only to the fact of forgiveness, not to the manner of its exhibition in the death. of Christ (as Chrys., Theoph. al.).
The reading cannot be regarded as certain. For ὠκÏÏÎ¹Î¿Ï are A B D* G 213 d e f g Vulg. Pelag.
For ὠΧÏιÏÏÏÏ, ×ac C Dbe K L P almost all MSS. Syr. (both), Sah., Boh., Eth., Arab. (Bedwell), Clem., Chrys., Euthal., (cod. Tisch.), Theodoret, al. ×* has á½ ÎεÏÏ, while 17 Arm. have á½ ÎÎµá½¸Ï á¼Î½ ΧÏιÏÏá¿·. Augustine also has the latter reading in one place (Ep. 148), but in another á½ ÎÏÏιοÏ.
It is suggested, on the one hand, that ΧÏιÏÏÏÏ has been substituted (as in other places) as an interpretation of ÎÏÏιοÏ, especially as it occurs in Ephesians 5:32 (but not in the same connexion); and, on the other side, it has been suggested that ÎÏÏÎ¹Î¿Ï originated in an attempt at conformation with the passage in Eph.
Lachmann, Treg., WH., Afford, Meyer, Lightfoot, RV. Weiss read ÎÏÏιοÏ. Tisch., Ellicott read ΧÏιÏÏÏÏ, to which RV and WH. give a place in the margin.
14. á¼Ïá½¶ Ïá¾¶Ïι δὲ ÏοÏÏοιÏ. âAnd over all these,â the figure of clothing being retained, as the verb á¼Î½Î´ÏÏαÏθε has still to be carried on.
á½ á¼ÏÏιν. The pronoun is not without difficulty. The illustrations cited by Lightfoot from Ignatius are hardly parallel, Rom_7, á¼ÏÏον Îεοῦ θÎλÏ, á½ á¼ÏÏιν Ïá½°Ïξ ΧÏιÏÏοῦ: Magn. 10, νÎαν ζÏμην á½ á¼ÏÏιν ἸηÏÎ¿á¿¦Ï Î§ÏιÏÏÏÏ. In these cases the words following á½ á¼ÏÏιν are an explanation of the words preceding, and á½ á¼ÏÏιν = âidest,â or âby which is to be understood.â So in Mark 12:42, λεÏÏá½° δÏο, á½ á¼ÏÏι κοδÏάνÏηÏ; 15:42, ÏαÏαÏÎºÎµÏ Î®, á½ á¼ÏÏι ÏÏοÏάββαÏον. In none of these cases does á½ á¼ÏÏιν, κ.Ï.λ. predicate a property or character of the antecedent. In order that the present instance should be parallel, Ï.�Ephesians 5:5 is nearer, ÏλεονÎκÏηÏ, á½ á¼ÏÏιν εἰδÏλολάÏÏηÏ, and Ign. Trall. 7,�
ÏÏνδεÏÎ¼Î¿Ï Ïá¿Ï ÏελειÏÏηÏοÏ. Love binds the virtues into a harmonious whole, not as if they could exist without it, for It might be called by a different figureâthe root of all; but the figure of clothing here adopted required that its relation to the other virtues should be put in a different aspect. ÏάνÏα á¼ÎºÎµá¿Î½Î±, says Chrysostom, αá½Ïη ÏÏ ÏÏίλλει· á½ ÏÎµÏ á¼Î½ εἴÏá¿Ï�
Grotius, Erasmus, Estius and many others take the genitive to be one of quality, âthe perfect bond,â which is not only feeble, but leaves ÏÏνδεÏÎ¼Î¿Ï undefined. Bengel, De Wette, Olshausen, al. understand by ÏÏνδεÏÎ¼Î¿Ï the âtotality,â as in Herodian, iv. 12, 11, ÏάνÏα Ïὸν Ï. Ïῶν á¼ÏιÏÏολῶν, âthe whole bundle of letters.â But there is no instance of ÏÏνδεÏÎ¼Î¿Ï being used figuratively in this sense; nor does it agree with the context, in which�Ephesians 4:3 the gen. after ÏÏνδεÏÎ¼Î¿Ï is one of apposition.
For ÏελειÏÏηÏÎ¿Ï D* G d e g and Ambrosiaster have á¼Î½ÏÏηÏοÏ.
15. καὶ ἡ εἰÏήνη Ïοῦ ΧÏιÏÏοῦ. The peace of Christ is the peace which He gives and has left to His Church, εἰÏήνην Ïὴν á¼Î¼á½´Î½ δίδÏμι á½Î¼á¿Î½, John 14:27. But it is Christâs peace in another sense, as the peace which belongs to His kingdom by virtue of His sovereignty; compare the expression, âthe Kingâs peace.â The immediate reference here is not to the inward peace of the soul, but to peace one with another, as the context shows. But it cannot be limited to this, the moment the words are uttered or heard they suggest the other reference.
βÏαβεÏÏÏ, only here in N.T.; see on καÏαβÏÎ±Î²ÎµÏ ÎÏÏ, 2:18. As there observed, βÏαβεÏÏ had dropped, for the most part, the reference to a contest, and was used of deciding or governing in general. Josephus, Ant. iv. 3. 2, uses it as synonymous with διοικεá¿Î½; Moses, in his prayer, says: ÏάνÏα Ïá¿ ÏÏονοίᾳ διοικεá¿Ïαι, καὶ μηδὲν αá½ÏομάÏÏÏ,�
Îεοῦ is in ×c C2 Dc K L 17, Goth. As ἡ εἰÏηνη Ïοῦ Îεοῦ occurs in Philippians 4:7, the substitution of Îεοῦ for ΧÏιÏÏοῦ is readily accounted for. The latter is clearly more suitable to the present context, since εἰÏήνη Ïοῦ Îεοῦ could not well be understood of anything but our peace with God. In Philippians 4:7, A has ΧÏιÏÏοῦ. Bengel and others who defend the reading Îεοῦ here, suppose ΧÏιÏÏοῦ to have come in from 13 or 16.
Îµá¼°Ï á¼¡ καὶ á¼ÎºÎ»Î®Î¸Î·Ïε. This is nearly equivalent to âfor to that we were also called.â Comp. 1 Corinthians 7:15, á¼Î½ εἰÏήνῠκÎκληκεν á¼¡Î¼á¾¶Ï á½ ÎεÏÏ.
á¼Î½ á¼Î½á½¶ ÏÏμαÏι. Not = Îµá¼°Ï á¼Î½ Ïῶμα, but expressing the result of their calling; they are so called that they are in one body. It is on the fact that this is their present condition that the stress is placed. As there is one body, there should be one spirit; cf. Ephesians 4:3, Ephesians 4:4, ÏηÏεá¿Î½ Ïὴν á¼Î½ÏÏηÏα Ïοῦ ÏνεÏμαÏÎ¿Ï á¼Î½ Ïá¿· ÏÏ Î½Î´ÎÏμῳ Ïá¿Ï εἰÏηνηÏ, á¼Î½ Ïῶμα καὶ á¼Î½ Ïνεῦμα, κ.Ï.λ.
καὶ εá½Î§Î¬ÏιÏÏοι γίνεÏθε. âAnd become thankful.â Thankfulness for this calling is the strongest motive for the preservation of the peace to which they were called. The mention of this leads on to what follows. γίεÏθε is used because the ideal is not yet reached. εá½ÏάÏιÏÏÎ¿Ï does not occur elsewhere in N.T. It is not uncommon in classical writers, both in the sense âthankfulâ and âpleasantâ (so usually of things). It occurs once in Sept., and then in the latter sense, Proverbs 11:16, Î³Ï Î½á½´ εá½ÏάÏιÏÏοÏ. Some commentators take it here in the latter sense (cf. Ephesians 4:32, ÏÏηÏÏοί). So Jerome, Beza, a Lapide, Olshausen, Reiche; âin mutuo vestro commercio estote gratiosi, amabiles, comes ⦠qua virtute pax et concordia saepe servantur,â Reiche. This sense is certainly not inappropriate; and in favour of it it may be observed that the duty of thankfulness is brought in as the final exhortation in ver. 17.
16. ὠλÏÎ³Î¿Ï Ïοῦ ΧÏιÏÏοῦ. In 1 Thessalonians 1:8, 1 Thessalonians 4:15 St. Paul has ὠλÏÎ³Î¿Ï Ïοῦ ÎÏ ÏÎ¯Î¿Ï , but more usually ὠλ. Ïοῦ Îεοῦ. The change here is probably owing to the apostleâs purpose of exalting the position of Christ, which is characteristic of this Epistle. The gen. may be either objective, as in εá½Î±Î³Î³Îλιον ΧÏιÏÏοῦ, or subjective (as most comm.), âthe word delivered by Christ.â It is generally understood as = the gospel, but Lightfoot interprets it as denoting âthe presence of Christ in the heart as an inward monitor. Comp. 1 John 2:14, ὠλÏÎ³Î¿Ï Ïοῦ Îεοῦ á¼Î½ á½Ïá¿Î½ μÎνει, with ib. 1:10, ὠλÏÎ³Î¿Ï Î±á½Ïοῦ οá½Îº á¼ÏÏιν á¼Î½ á½Î¼á¿Î½: and so perhaps Acts 18:5, ÏÏ Î½ÎµÎ¯ÏεÏο Ïá¿· λÏγῳ (the correct reading).â Probably the âteaching of Christâ generally is meant; and so apparently Chrysostom, ÏοÏÏεÏÏιν, ἡ διδαÏκαλία, Ïá½° δÏγμαÏα, ἡ ÏαÏαίνεÏιÏ. See on Luke 8:11.
á¼Î½ á½Î¼á¿Î½. Not âamong you,â which would not agree with the idea of âindwellingâ. Yet it cannot well be understood of each in dividual, as if referring to the faith and knowledge of each. Since the context speaks of oral communication one with another, á¼Î½ á½Î¼á¿Î½ then means, probably, âin you as a collective body.â This is not the same as âamong you.â
ÏÎ»Î¿Ï ÏίÏÏ. The fulness of this indwelling exhibits itself in the following words.
á¼Î½ ÏάÏá¿ ÏοÏία. Lightfoot joins these words with the foregoing, comparing for their position ch. 1:9 and Ephesians 1:8, which, however, determine nothing. He thinks this connexion is favoured by the parallel in Ephesians 5:18, Ephesians 5:19; but this only decides that Ïαλμοá¿Ï, κ.Ï.λ., are to be connected with the preceding words. On the other hand, it may be observed that á¼Î½Î¿Î¹ÎºÎµÎ¯ÏÏ is already qualified by ÏÎ»Î¿Ï ÏίÏÏ, which emphatically stands at the end. Ch. 1:28 is strongly in favour of the connexion with the following, Î½Î¿Ï Î¸ÎµÏοῦνÏÎµÏ ÏάνÏα á¼Î½Î¸ÏÏÏον καὶ διδάÏκονÏÎµÏ ÏάνÏα á¼Î½Î¸ÏÏÏον á¼Î½ ÏάÏá¿ ÏοÏίᾳ.Here the correspondence in meaning is surely of more weight than the position of the words, which precede in the one case as appropriately as they follow in the other.
On διδάÏκονÏÎµÏ and Î½Î¿Ï Î¸ÎµÏοῦνÏÎµÏ comp. 1:28; and on Ïαλμοá¿Ï, κ.Ï.λ, Ephesians 5:18. Here as there the reference does not appear to be exclusively or chiefly to public worship, for mutual instruction is what is prescribed.
καί both before and after á½Î¼Î½Î¿Î¹Ï is omitted by × A B C*D*F G, d e f g Vulg. (best MSS.) Syr-Pesh, Goth., al.
It was much more likely to be added than omitted erroneously, and the omission is quite Pauline.
á¼Î½[Ïá¿] ÏάÏιÏι.
Ïá¿ is inserted in ×c B D G 672, Chrys. comm.
Omitted in × A K L (to which we may perhaps add C, in which εν ÏαÏι is written but expunged by dots above and below), Chrys. text.
The reading with the article is adopted by critical editors generally, but Reiche argues strongly in favour of the omission. If it is read there are two interpretations possible, for ÏάÏÎ¹Ï may mean either the Divine grace, or thanksgiving. The former meaning is adopted by Meyer, Alford, Ellicott, Lightfoot, etc. For ἡ ÏάÏÎ¹Ï = the grace of God, compare ch. 4:18, ἡ ÏάÏÎ¹Ï Î¼ÎµÎ¸Ê¼ á½Î¼á¿¶Î½: Acts 18:27, Ïοá¿Ï ÏεÏιÏÏÎµÏ ÎºÏÏι διὰ Ïá¿Ï ÏάÏιÏοÏ: 2 Corinthians 4:15; Galatians 5:4; Ephesians 4:7; Philippians 1:7, ÏÏ Î³ÎºÎ¿Î¹Î½ÏνοÏÏ Î¼Î¿Ï Ïá¿Ï ÏάÏιÏοÏ. It must, however, be admitted that none of these passages is parallel to the present. In all of them ἡ ÏάÏÎ¹Ï is spoken of as something conferred, and therefore can only be ἡ Ï. Ïοῦ Îεοῦ. It is different here, where the readers are directed to do something á¼Î½ Ïá¿ ÏάÏιÏι.
Hence the other interpretation, âwith thankfulness,â which is that of Anselm, De Wette, Bleek (omitting Ïá¿), Soden, seems preferable. For ÏάÏÎ¹Ï in this sense see 1 Corinthians 10:30, εἰ δὲ á¼Î³á½¼ ÏάÏιÏι μεÏÎÏÏ, where the apostle himself interprets ÏάÏιÏι in the following clause: á½Ïá½²Ï Î¿á½ á¼Î³á½¼ εá½ÏαÏιÏÏá¿¶. The article is sufficiently accounted for by the reference to the previous εá½ÏαÏιÏÏοί. Meyer, on the supposition that ÏάÏÎ¹Ï is understood as âthanksgiving,â would interpret the article as meaning âthat which is due.â
It is not a valid objection to this view of ÏάÏÎ¹Ï that the idea of thanksgiving is introduced in the next verse; on the contrary, the precept there is an extension of this one; what is here said of singing is there said of everything.
Theophylactâs interpretation is different; he takes ÏαÏÎ¹Ï in the sense âvenustas,â âpleasingness,â μεÏá½° ÏάÏιÏÎ¿Ï ÎºÎ±á½¶ ἡδονá¿Ï ÏÎ½ÎµÏ Î¼Î±Ïικá¿Ï á½¥ÏÏÎµÏ Î³á½°Ï Ïὰ�Psalms 45:3, á¼Î¾ÎµÏÏθη ÏάÏÎ¹Ï á¼Î½ ÏείλεÏί ÏÎ¿Ï ; Ecclesiastes 10:12, λÏγοι ÏÏÏμαÏÎ¿Ï ÏοÏοῦ ÏάÏιÏ; Luke 4:22, á¼Î¸Î±Ïμαζον á¼Ïá½¶ Ïοá¿Ï λÏÎ³Î¿Î¹Ï Ïá¿Ï ÏάÏιÏοÏ; also ch. 4:6, ὠλÏÎ³Î¿Ï á½Î¼á¿¶Î½ ÏάνÏοÏε á¼Î½ ÏάÏιÏι. Compare also Demosth. p. 51 (Phil. i. 38), ἡ Ïῶν λÏγÏν ÏάÏιÏ, and so in classical writers frequently. Reiche, adopting this interpretation, remarks: ârecte et perspicue á¼Î½ ÏάÏιÏι á¾Î´Î¿Î½ÏÎµÏ ii dicuntur, qui carmina sacra cantant et modulantur venuste, decore, suaviter, ita ut etiam cultioribus et pulchri sensu praeditis placeant.â To the objection that the following words show that the apostle is speaking of silent singing in the heart, he replies by defending the reading á¼Î½ ÏῠκαÏδίᾳ and interpreting it as =âex animo, i.e. non ore tantum sed etiam cum animi assensu,â a questionable sense of á¼Î½ ÏῠκαÏδίᾳ á½Î¼á¿¶Î½. See on Luke 4:22 and Romans 1:5.
In conformity with the connexion assigned to á¼Î½ ÏάÏá¿ ÏοÏίᾳ, á¼Î½ Ïá¿ ÏάÏιÏι is to be joined to what follows. Lightfoot naturally takes it with the preceding.
á¾Î´Î¿Î½ÏÎµÏ á¼Î½ Ïαá¿Ï καÏÎ´Î¯Î±Î¹Ï á½Î¼á¿¶Î½. These words may either specify another effect of the á¼Î½Î¿Î¹ÎºÎµá¿Î½,κ.Ï.λ. (Alford, al.), or they may denote the inward disposition which was to accompany the διδάÏκονÏεÏ, κ.Ï.λ. If Ïá¿ ÏάÏιÏι is understood as above, the latter view would be the more suitable (Soden). It is preferred apart from that by Lightfoot.
á¼Î½ Ïαá¿Ï καÏÎ´Î¯Î±Î¹Ï is supported by preponderant authority, × A B C D* G, d e f g Vulg., Goth., Syr. ( both), Sah., Boh., Arm., Chrys.
á¼Î½ ÏῠκαÏδίᾳ is supported by Dc k L most MSS., Eth., Clem., Ephr., Theodoret. Compare Ephesians 5:19, where the singular appears to be the genuine reading. The singular here, as the plural there, is probably due to an attempt to harmonise Eph. and Col.
Ïá¿· Îεῷ is the reading of ×ABC*D*G 17 47 672 al., d f g Vulg., Sah., Syr. (both), Arm., Clem., al.
Ïá¿· ÎÏ Ïίῳ is that of C2 Dc K L most MSS., Goth., Boh., Ephr., Theodoret, al. (Chrys. varies). This, again, is harmonistic, the parallel in Eph. having Ïá¿· ÎÏ Ïίῳ without variation.
17. καὶ Ïᾶν á½ Ïι á¼á½°Î½ Ïοιá¿Ïε á¼Î½ λÏγῳ á¼¢ á¼Î½ á¼Ïγῳ. A nominative absolute. Comp. Matthew 10:32, Ïá¾¶Ï Î¿á½Î½ á½ ÏÏÎ¹Ï á½Î¼ÏλογήÏει ⦠á½Î¼Î¿ λογήÏÏ Îºá¼Î³á½¼ á¼Î½ αá½Ïá¿· Luke 12:10. As Ïᾶν would become the object in the following clause, it is replaced by ÏάνÏα.
ÏάνÏα. We might supply to this ÏοιοῦνÏεÏ, parallel to the other participles; but it is much better to supply Ïοιεá¿Ïε, especially as εá½ÏαÏιÏÏοῦνÏÎµÏ is subordinate.
á¼Î½ á½Î½ÏμαÏι ÎÏ ÏÎ¯Î¿Ï á¼¸Î·Ïοῦ. Comp. Ephesians 5:20. âIn the name ofâ here means, not âcalling on for aid,â as Chrys. etc., nor âin honorem,â as Jerome, but in the spirit which regards Christ as all and in all, the spirit which belongs to those who bear His name. âUtperinde sit, ac si Christus faciat, ver. 11 (this is too strong) vel certe, ut Christo omnia pobetis. Qui potest dicere; Hoi in tuo, Jesu Christe, nomine feci, is certe actionem suam Christo probat,â Bengel.
There is here another difference of reading.
ÎÏ ÏÎ¯Î¿Ï á¼¸Î·Ïοῦ is the reading of B Dc K 17 37 most MSS., f. Amiat., Tol, Goth., Syr-Pesh, Arm., Chrys.
ἸηÏοῦ ΧÏιÏÏοῦ A C D* G g.
ÎÏ ÏÎ¯Î¿Ï á¼¸Î·Ïοῦ ΧÏιÏοῦ × d e Vulg. (Clem.), Field, al. Syr. (Harcl), Sah., Boh., Eth.
Before ÏαÏÏί,καί is added in D G K L and nearly all MSS., d e f g Vulg., Syr-Pesh, Arm., Chrys. (cf. Ephesians 5:20). It is absent from × A B C, Sah., Boh., Syr., (Harcl), Eth., Goth.
18-4:1. Special precepts for the several relations of life, the motive being in each, that what is done is done âin the Lord.â
18. αἱ Î³Ï Î½Î±á¿ÎºÎµÏ,κ.Ï.λ. Comp. Ephesians 5:22.
ἰδίοιÏ, prefixed in Rec. Text to�Ephesians 5:22.
ὡÏ�Ephesians 5:4, ἠοá½Îºï¿½Acts 22:22, Î¿á½ Î³á½°Ï ÎºÎ±Î¸á¿ÎºÎµÎ½ αá½Ïὸν ζá¿Î½. It is not implied here that the duty has not hitherto been rightly performed, but only that the obligation existed previously.
The use of the past tense in the English âoughtâ is not quite parallel, since the present âoweâ cannot be used in this sense.
á¼Î½ ÎÏ Ïίῳ is to be joined with�
19. οἱ á¼Î½Î´ÏεÏ,κ.Ï.λ. = Ephesians 5:25.
μὴ ÏικÏαίνεÏθε. âBecome not embittered,â or rather, as this would seem to imply a lasting temper, âshow no bitterness.â The word occurs frequently in classical writers. Plato has (Legg. 731 D), Ïὸν Î¸Ï Î¼á½¸Î½ ÏÏαΰνειν κ.μὴ�
20. Ïá½° ÏÎκνα, κ.Ï.λ. See Ephesians 6:1. Disobedience to parents is mentioned as a vice of the heathen, Romans 1:30, καÏá½° ÏάνÏα.There would be no propriety in suggesting the possibility in a Christian family of a conflict between duty to parents and duty to God.
εá½Î¬ÏεÏÏον There is no need to supply Ïá¿· Îεῷ the adjective is taken absolutely, like ÏÏοÏÏιλῠin Philippians 4:8, and is sufficiently defined by á¼Î½ ÎÏ Ïίῳ. In Romans 12:2 εá½Î¬ÏεÏÏÎ¿Ï seems also to be absolute, Ïὸ θÎλημα Ïοῦ Îεοῦ Ïὸ�
The Rec. Text has, instead of á¼Î½ ÎÏ Ïίῳ,Ïá¿· ÎÏ Ïίῳ, with many cursives, Boh., Eth., Clem., al.
á¼Î½ ÎÏ Ïίῳ is the reading of all the uncials, most cursives, and versions.
The Rec. arose from a desire to give a dative to εá½Î¬ÏεÏÏον.
21. μὴ á¼ÏεθίζεÏε. âDo not irritate.â The verb means to âexcite, provoke,â not necessarily to anger, or in a bad sense; and in 2 Corinthians 9:2 it is used in a good sense.
There is another reading, ÏαÏοÏγίζεÏε, very strongly supported, being read in ×ACD*GKL al. Euthal. (Tisch. cod.), Theodoret (cod.), Theoph.
á¼ÏεθίζεÏε is read in B DboK, most MSS., Syr. (both, but Harcl marg. has the other reading), Clem., Chrys.
ÏαÏοÏγίζεÏε occurs in the parallel Ephesians 4:4 (with no variety), and to this is obviously due its introduction here.
ἵνα μὴ�
22. οἱ δοῦλοι,κ.Ï.λ Comp. Ephesians 6:5 ff. Here it is observable that the duties of masters and slaves occupy nearly twice as much space as those of husbands and wives, parents and children, together. The circumstance is perhaps explained by the incident of Onesimus, a Colossian, who was now returning to his master, Philemon, in company with the bearer of the Epistle.
ÏοβοÏμενοι Ïὸν ÎÏÏιον, i.e. the one Lord and Master, contrasted with Ïοá¿Ï καÏá½° ÏάÏκα ÎÏ ÏίοιÏ. Observe that these words are not preceded by ὡÏ, whereas�
á¼Îº ÏÏ Ïá¿Ï. Ephesians 6:6. μεÏá½° εá½Î½Î¿Î¯Î±Ï. Îá½´ μεÏá½° Î´Î¿Ï Î»Î¹Îºá¿Ï�
á¼ÏγάζεÏθε. âDo the work.â Not used as particularly appropriate to slaves, but because the things done are á¼Ïγα.
á½¡Ï Ïá¿· ÎÏ Ïίῳ, κ.Ï.λ. Ephesians 6:7, Ephesians 6:24,�Galatians 1:12.
24. Ïὴν�
Ïá¿Ï κληÏονομίαÏ. Genitive of apposition, the reward which consists in the inheritance. There is a special point in the word, inasmuch as slaves could not be inheritors of an earthly possession. Comp. Romans 8:15-17; Galatians 4:1-7.
Ïá¿· ÎÏ Ïίῳ ΧÏιÏÏá¿· Î´Î¿Ï Î»ÎµÏεÏε.γάÏ,which in the Rec. Text is inserted after Ïá¿·, must be rejected.
In favour of the insertion are Dbc K L most MSS., Syr., (both), Arm., Goth.
For the omission, ×ABCD* 17 al., Vulg., Copt., Euthal. (Tisch. cod.).
It was clearly added to make the connexion easy. G d and Ambrosiaster have Ïοῦ ÎºÏ ÏÎ¯Î¿Ï (ἡμῶν ἸηÏοῦ) ΧÏιÏÏοῦ á¾§ Î´Î¿Ï Î»ÎµÏεÏε,but d and Ambr. omit the words in brackets.
Î³Î¬Ï being omitted, the verb is best taken as imperative, âTo the Master Christ do service.â The combination ÎÏÏÎ¹Î¿Ï ÏÏιÏÏÏÏ is not to be taken in the technical sense as = the Lord Jesus Christ, a use to which there is no parallel. In Romans 16:18, where we have Ïá¿· ÎÏ Ïίῳ ἡμῶν ΧÏιÏÏá¿·, some MSS. omit ἡμῶν: but its genuineness is beyond question. In 1 Peter 3:15 ÎÏÏιον is predicate of Ïὸν ΧÏιÏÏÏν. This suggests that we should take ÎÏ Ïίῳ here as relative to Î´Î¿Ï Î»ÎµÏεÏε. The sentence is not so much a summary of what precedes as an introduction to the fresh point added in ver. 25; Lightfoot.
Lightfoot takes Î´Î¿Ï Î»ÎµÏεÏε as indicative, on the grounds, first, that the indicative is wanted to explain the previous�Ephesians 6:7. On the other hand, however, he adds, see Romans 12:11, Ïá¿· ÎÏ Ïίῳ Î´Î¿Ï Î»ÎµÏονÏεÏ. If the interpretation above given is correct, á½¡Ï is rightly absent, and in any case the indicative would be very abrupt and unconnected. Moreover, with this view the connexion of ver. 25 (γάÏ) would be hardly intelligible. Lightfoot passes it over in silence.
25. ὠγὰÏ�Leviticus 19:15. It must be observed, however, that some of those who adopt this view have had before them the reading ὠδὲ�
Erasmus, Lightfoot, and many others (following Jerome) suppose both masters and slaves to be referred to, as in Ephesians 6:8. On the other hand, ib. ver. 9, ÏÏοÏÏÏοληÏία οá½Îº á¼ÏÏι ÏαÏʼ αá½Ïá¿·, is said with respect to the masters only.
κομιεá¿Ïαι. âShall be requited forâ; cf. Ephesians 6:8, and for ÏÏοÏÏÏοληÏία, ib. 9.
ἠδίκηÏεν. The tense is past, from the point of view of the time referred to in κομιεá¿Ïαι.
For the reading the authorities are:
For γάÏ, × B C D* G 17 al., Old Lat., Vulg., Goth., Boh., Clem. al.
For δÎ, Dc K L, most MSS., Syr. (both), Chrys., Theodoret, al.
Boh Bohairic. Cited by Tisch. as âCoptic,â by Tregelles as âMemphitic,â by WH. as âme.â
Arm Armenian.
Eth Ethiopic.
WH Westcott and Hort.
Sah The Sahidic or Thebaic (âthe.â WH).
Tisch. Tischendorf.
Treg. Tregelles.
Syr-Pesh The Peshitto Syriac.
Tol Cod. Toletanus.
Harcl The Harclean Syriac.
Fuld. Cod. Fuldensis