mand to lay aside every thing which corrodes our own minds or wounds the feelings of others. Under this head are the particulars which follow, viz. wrath ; Supos, (from Svw, to burn,) means the mind itself as the seat of passions and desires—then the mind in the commotion of passion. "Opy7, anger, is the passion itself, i. e. the manifestation of ϑυμός, as clamor and evil speaking are the outward expression of anger. The context shows that βλασφημία is neither blasphemy as directed against God, nor merely slander as directed against men; but any form of speech springing from anger, and adapted either to wound or to injure others. W7th all malice. Kaxia is a general term for badness or de- pravity of any kind. Here the context shows that it means malevolence, the desire to injure. We are to lay aside not only wrath and anger but all other forms of malevolent feeling.
Υ. 32. Exhortation to the opposite virtues. We are required to be χρηστοί. The word properly means useful ; then disposed to do good. Thus God is said to be χρηστός, kind or benignant, to the unthankful and the evil, Luke 6, 35. Tender-hearted, εὔσπλαγχνοι, which in the parallel passage, Col. 3, 12, is expressed by “ bowels of compassion.” That is, pity, compassion towards the suffering. orgiving one another, χαρι- ζόμενοι ἑαυτοῖς. The verb means to give as a matter of favour, then to forgive, to pardon freely. ven as, i.e. because God in Christ hath freely forgiven you. This is the motive which should constrain us to forgive others. God’s forgiveness towards us is free; it pre-
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CHAP. Vv. vs. 1. 2. Q77
cedes even our repentance and is the cause of it. It is exercised notwithstanding the number, the enormity and the long continuance of our transgressions. He forgives us far more than we can ever be called upon to forgive others. God forgives us in Christ. Out of Christ he is, in virtue of his holiness and justice, a consuming fire; but in him, he is long-suffering, abun- dant in mercy, and ready to forgive.
Vs. 1. 2. As God has placed us under so great obligation, ‘“ be ye, therefore, imitators of God.” The exhortation is enlarged. We are not only to imitate God in being forgiving, but also as becomes dear chil- dren, by walking in love. As God is love, and as we by regeneration and adoption are his children, we are bound to exercise love habitually. Our whole walk should be characterized by it. As Christ also hath loved us. This is the reason why we should love one another. We should be like Christ, which is being like God, for Christ is God. The apostle makes no distinction between our being the objects of God’s love and our being the objects of the love of Christ. We are to be imitators of God in love, for Christ hath loved us. And given himself for us. Here as elsewhere the great evidence of divine love is the death of Christ. See ver. 25. ch. 3,19. John 15,13. “Greater love hath no man than this, that a man lay down his life for his friends.” Gal. 2, 20, “ Who loved me and gave himself for me.” 1 John 3, 16, “ Hereby per- ceive we the love of God, because he laid down his life for us, and we ought to lay down our lives for the