which must be truth. Examine well what is acceptable to the Lord, 10 rebuked by the watchfulness of Christians. example and and have no fellowship with the unfruitful works 11 of darkness, yea, rather expose their foulness.' For, 12 concerning the secret deeds of the heathen,' it is shameful even to speak; yet all these things, when exposed, are made 13 manifest by the shining of the light; for whatsoever is shone upon and made manifest becomes light. Wherefore it is 14 written, "Awake, thou that sleepest, and arise from the dead, 15 and Christ shall shine upon thee." 6 5 See, then, that you walk without stumbling, not in folly but in wisdom, forestalling opportunity, because the times are 16 evil. Therefore, be not without understanding, but learn to 17 know what the will of the Lord is. Festive meetings how to be 7 Be not drunk with wine, like those who live 18 celebrated. riotously; but be filled with the indwelling of the 19 Spirit, when you speak one to another. Let your singing be of psalms and hymns and spiritual songs, and make melody with the music of your hearts, to the Lord." And at all times, 20 for all things which befal you, give thanks to our God and Father, in the name of our Lord Jesus Christ. 1 'Elyxere. The verb means to lay bare the real character of a thing by ez posing it to open scrutiny. "AvTwv, den Heiden: constr. ad sens." De Wette. 3 Such appears to be the meaning of this difficult verse, viz., that when the light falls on any object, the object itself reflects the rays; implying that moral evil will be recognised as evil by the conscience, if it is shown in its true colours by being brought into contrast with the laws of pure morality. The preceding pavepoùraι does not allow us to translate pavepovμevov active (as A. V.). 4 Aéyɛl. See note on iv. 8. 5 There is no verse exactly corresponding with this in the O. T. But Isaiah 1x. 1 is perhaps referred to, φωτίζου, φωτίζου, Ιερουσαλὴμ, ἥκει γάρ σου τὸ φῶς, καὶ ἡ δόξα Κυ piov ¿ní σe úvaTétaλkev (LXX.). We must remember, however, that there is no proof that St. Paul intends (either here, or 1 Cor. ii. 9) to quote the Old Testament. Some have supposed that he is quoting a Christian hymn; others, a saying of our Lord (as at Acts xx. 35). See Col. iv. 5 and note. 7 'Ev & ¿otiv dowría, literally, in doing which is riotous living. • We put a full stop after 'Eavrõis, to one another (here), as Col. iii. 16. • Throughout the whole passage there is a contrast implied between the heathen and the Christian practice, e. g. When you meet, let your enjoyment consist not in fulness of wine, but fulness of the Spirit; let your songs be, not the drinking-songs of heathen feasts, but psalms and hymns; and their accompaniment, not the music of the lyre, but the melody of the heart; while you sing them to the praise not of Bacchus or Venus, but of the Lord Jesus Christ. For the construction and punctua tion see Col. iii. 16. 21 and husbands Submit yourselves one to another in the fear of Duties of wives 22 Christ. Wives, submit yourselves to your hus23 bands, as unto the Lord; for the husband is head of the wife, even as Christ is head of the Church," His body, which Ha 24 saves from harm. But, as the Church submits itself to Christ, so let the wives submit themselves to their husbands in all things. 25 Husbands, love your wives, as Christ also loved the Church, 26 and gave Himself for it, that having purified it by the water wherein it is washed,' He might hallow it by the indwelling 27 of the word of God; that he might Himself present unto Himself the Church in stainless glory, not having spot or wrinkle, or any such thing; but that it should be holy and unblemish28 ed. In like manner, husbands ought to love their wives as they love their own bodies; for he that loves his wife does but 29 love himself: and no man ever hated his own flesh, but nourishes and cherishes it, as Christ also nourishes and 30 cherishes the Church; for we are members of His body, por31 tions of His flesh." "For this cause shall a man leave his father and his mother, and shall cleave unto his wife, and they 32 two shall be one flesh." 10 This mystery is great; but I speak 1 XpioToù is the reading of the best MSS. That this comprehends all the special 1elations of subjection which follow (and should be joined with what follows), is shewn by the omission of úñоrúσσεσbɛ (in the next verse) by the best MSS. This statement occurs 1 Cor. ii. 3 almost verbatim. 3 The best MSS. omit kaì and ¿orì in this clause: the literal English is he saves his body from harm; and an analogy is implied to the conjugal relation, in which the husband maintains and cherishes the wife. ♦ 'A22à can scarcely be translated "therefore" (A. V.). 5 Tov idaros (not simply úðaros); literally by the laver of the water, equivalent to λουτροῦ παλιγγενεσίας (Titus iii. 5). The following ἐν ῥήματι is exceedingly difficult. Chrysostom and the patristic commentators generally take it as if it were τ↔ ¿v p. and explain it of the formula of baptism; De Wette takes the same view. But St. Paul elsewhere explains τὸ ῥῆμα to be equivalent to τὸ ῥῆμα τῆς πίστεως ὃ κηρύσσομεν (Rom. x. 8), and to pμa bɛov (Rom. x. 17), (compare also Eph. vi. 17); and moreover, as Winer and Meyer have remarked, the junction of ¿v pýμare with dyiáoŋ better suits the Greek. On this view, the meaning is that the Church, having been purified by the waters of baptism, is hallowed by the revelation of the mind of God imparted to it, whether mediately or immediately. Compare Heb. iv. 12, 13. The best MSS. read avròs, not avrýv. 7 The Church is compared to a bride, as 2 Cor. xi. 2. The best MSS. read XplorÓS. The words "and of his bones" are an interpolation not found in the best MSS. 10 Gen. ii. 24. (LXX.). The ty is emphatic; I, while I quote these words out of the Scriptures, us them in a higher sense. VI of Christ and of the Church. Nevertheless, let every one of 33 you individually so love his wife even as himself, and let the wife see that she reverence her husband. Duties of chil- Children, obey your parents in the Lord; for 1 this is right. "Honour thy father and thy mother,"2 2 which is the first commandinent with promise: "That it may 3 be well with thee, and thou shalt live long upon the earth.” dren and parents. And ye, fathers, vex not your children; but bring them 4 up in such training and correction as befits the servans of the Lord. Duties of slaves Bondsmen, obey your earthly masters with 5 and masters. anxiety and self-distrust,' in singleness of heart, as unto Christ; not with eye-service, as men-pleasers, but as 6 bondsmen of Christ, doing the will of God from the soul. With good will fulfilling your service, as to the Lord our 7 Master, and not to men. For you know that whatever good s any man does, the same shall he receive from the Lord, whether he be bond or free. And ye, masters, do in like manner by them, and abstain 9 from threats; knowing that your own Master is in heaven, and that with Him is no respect of persons. fight in the mour. 8 Exhortation to Finally, my brethren, let your hearts be strength-1c Christian ar ened in the Lord, and in the conquering power of His might. Put on the whole armour of God, that 11 you may be able to stand firm against the wiles of the Devil. For the adversaries with whom we wrestle are not flesh and 12 blood, but they are the Principalities, the Powers, and the Sovereigns of this present darkness, the company of evil spirits in the heavens. Wherefore, take up with you to the 13 battle 10 the whole armour of God, that you may be able to withstand them in the evil day, and having" overthrown them all, 1 Ol kal' Eva, in your individual capacity, contrasted with the previous collective riew of the members of the Church as the bride of Christ. 9 • Exodus xx. 12, and Deut. v. 16. * Exodus xx. 12, and Deut. v. 16. (LXX.). (LXX. not exactly verbatim) The word kúpios, lord, always implies the idea of servants. • Merà póbɔ kaì τpóμov has this meaning in St. Paul's language. Compare 1 Cor li. 3; and see Meyer's observations on both passages (Krit. Exeg. Comm. in loc). 6 See note on Col. iii. 25. 7 This is the literal meaning of ἐνδυναμοῦσθε ἐν Κυρίω • Compare Col. ii. 15 and the note; also John xii. 31. • Τοῦ αἰῶνος is omitted in best MSS. 11 Kатɛруаσáμεvoi, not "done" (A. V.). 15 Αναλάβετε, 14 to stand unshaken. Stand, therefore, girt with the belt of 15 truth, and wearing the breastplate of righteousness, and shod 16 as ready messengers of the Glad-tidings of peace: and take up to cover you' the shield of faith, wherewith you shall be able 17 to quench all the fiery darts of the Evil One. Take, likewise, the helmet of salvation, and the sword of the Spirit, which is the word of God.3 .8 others and for Continue to pray at every season with all ear- To pray for nestness of supplication in the Spirit; and to this Paul. end be watchful with all perseverance in prayer for all Christ's 19 people, and for me, that utterance may be given me, to 20 open my mouth and make known with boldness the mystery of the Glad-tidings, for which I am an ambassador in◄ fetters. Pray that I may declare it boldly, as I ought to speak. 21 5 6 messenger. the But that you, as well as others, may be inform- Tychicus ed of my concerns, and how I fare, Tychicus, my beloved brother, and faithful servant in the Lord, will make all 22 known to you. And I have sent him to you for this very end, that you may learn what concerns me, and that he may comfort your hearts. ediction. 23 Peace be to the brethren, and love with faith, Concluding benfrom God our Father, and our Lord Jesus Christ. 24 Grace be with all who love our Lord Jesus Christ in' sincerity. I'ЕTì пão to cover all. 2 The head of the Christian is defended against hostile weapons by his knowledge of the salvation won for him by Christ. 3 For the meaning of "word of God," see note on chap. v. 26. It is here represented as the only offensive weapon of Christian warfare. The Roman pilum (26yx7, Joh. xix. 34) is not mentioned. For a commentary on this military imagery, and the circumstances which naturally suggested it, see the beginning of the next chapter. 4 'Ahúcɛl. See Paley's observations (Hore Paulinæ, in loco), and our preceding remarks on Custodia Militaris. 5 Καὶ ὑμεῖς. 6 See the parallel passage, Col. iv. 7. 7 The difficulty of the concluding words is well known: v dolapoia might also be translated in immortality, with the meaning whose love endures immortally. Ols hausen supposes the expression elliptical, for ἵνα ζωὴν ἔχωσιν ἐν ἀφθαρσίᾳ; hut this Jan scarcely be justified. 8 Aμýv as usual is omitted in the best manuscripts. |