acquiring by purchase. The latter in virtue of the force of the ἐκ properly means to purchase back, or to make free by purchase. But it is also used in the sense of the simple verb, as in Daniel 2, 8, whence the ex- pression in the text is probably derived. There, ac- cording to the Septuagint, the king said to the Chaldeans, who declined to interpret his dream until they knew what it was, οἶδα ἐγὼ ὅτι καιρὸν ὑμεῖς ἐξαγοράζετε, “1 know you wish to gain time.” This sense of the verb suits the passage before us. Then if καιρός means here what it does in almost every other passage, where it occurs in the New Testament, the most natu- ral interpretation of the clause is, “ availing yourselves
of the occasion,”
i. 6. improving every opportunity for good. If καιρός be taken for χρόνος, which is barely admissible, the sense would be, “making the most of
time,”
i. e. rescuing it from waste or abuse. Both of these interpretations are good and suited to the follow- ing clause, because the days are evil. Πονηρός, evil, may be taken either in a physical or moral sense. The patriarch said, “ Few and evil have the days of the years of my life been ;” Gen. 47, 9. The moral sense of the word, however, is better suited to the context. Evil days, mean days in which sin abounds. It is parallel to the expressions, “evil generation,” Matt. 12, 39; and “ evil world,” Gal. 1, 4. Because sin abounds is a good reason why Christians should seize upon every opportunity to do good; and also why they should make the most of time. So that this clause suits either of the interpretations of the first part of the
CHAP. v. vs. 16. 17. 801
verse. That καιρός properly and commonly means opportunity, or suitable time, is a strong reason for preferring the former of the two interpretations men- tioned. The same exhortation and in the same con- nection is found in Col. 4,5. Here the apostle says, “See that ye walk as wise men, redeeming the time ;” there, “ Walk in wisdom, redeeming the time.” So that this right use of time, or this seizing on every opportunity for doing good, is in both places repre- sented as the evidence and effect of wisdom, i. e. of divine truth, which is the wisdom of God, which he has revealed, 1 Cor. 2, 6-13.
V.17. Therefore, i. 6. either because the days are evil; or, because ye are bound to walk as wise men. The latter mode of connection is to be preferred, be- cause the reference is to the main idea of the preceding verses 15 and 16, and not to a subordinate clause. Be ye not, ἄφρονες, senseless, unthinking, trifling. Comp. Luke 11, 40, “ Ye fools (ye unthinking ones), did not he that made that which is without, make that which is within also;” also Luke 12, 20; 1 Cor. 15,36; 2 Cor. 11,16, ἄς. In all these cases ἄφρων means one who does not make a right use of his understanding ; who does not see things in their true light, or estimate them according to their relative importance. It is here op- posed to συνιέντες. ‘Be ye not senseless, undiscrimi- nating between what is true and false, right and wrong, important and unimportant, but understanding, i.e. discerning what the will of the Lord is.’ That is, seeing things as he sees them, and making his will