33. Nevertheless. Not to dwell longer on the mystical as- pect of the subject.
Even as himself. Not as much as he loves himself, but as being his very self.
1. Inthe Lord. The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.
Right (déatov). Belonging essentially to the very nature of the relation.
2. Honor thy father, etc. To what is essentially right the divine ordinance is added. Compare Aeschylus: “For the reverence of parents, this is written third in the laws of much- venerated justice” (“ Suppliants,” 687-689). So Euripides: “There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being, and the common laws of Hellas” (Fragment). Sonor ex- presses the frame of mind from which obedience proceeds.
First—with promise (porn év érraryyedia). First in point of promise, as it also is im order the first with promise.
404 WORD STUDIES IN THE NEW TESTAMENT. [Cu. VIL.
3. Thou mayest live long (gon paxpoxpovios). Lit., mayest be long-lived. The adjective occurs only here.
4. Nurture and admonition (adela Kai vovtecia). Ilas Seda from mats a child. In classical usage, that which is ap- plied to train and educate a child. So Plato: “ Hducation (qravdeta) 1s the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right” (‘‘ Laws,” 659). In scriptural usage another meaning has come into it and its kindred verb masdevew, which recognizes the necessity of correction or chastisement to thorough discipline. So Lev. xxvi. 18; Ps. vi. 1; Isa. lili. 5; Heb. xii. 5-8. In Acts vii. 22 matdedm occurs in the original classical sense: ‘‘ Moses was instructed (ératdev9n) in all the wisdom,” etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Novdecia admonition occurs only here, 1 Cor. x. 11, and Tit. iii. 10. The kindred verb vouvSetéw to warn or admonish, is found only in Paul’s letters, with the single exception of Acts xx. 31 (see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words mean- ing to exhort or teach. Xenophon uses the phrase vousersxol doyot admonitory words. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand (paPsov vovsérnats, “ Laws,” 700). He also uses the phrase TAnyais voudeteiv to admonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymologi- eal sense (vods the mind, tidnus to put): “Whatever is needed to cause the monition to be laid to heart.” Admonition is a mode of discipline, so that the two words nurture and admoni- tion stand related as general and special.
Of the Lord. Such discipline as is prescribed by the Lord and is administered in His name.
5. Servants (Soddo1). Bond-servants or slaves. In this ap- peal Paul was addressing a numerous class. In many of the cities of Asia Minor slaves outnumbered freemen.
Cx. VI] THE EPISTLE TO THE EPHESIANS. 405
Masters (xvpéous). See on Col. iii. 22.
According to the flesh. Regarded in their merely human relation.
With fear. See on Philip. ii. 12. Singleness. See on simplicity, Rom. xii. 8.
Unto Christ. ‘Common and secular inducements can have but small influence on the mind of a slave.”
6. Eye-service—men-pleasers. See on Col. iii. 22.
7. With good-will. Bengel quotes Xenophon: “The slave that is a steward must have good-will if he is to fill thy place adequately.” Compare Ool. iii. 23.
8. Shall he receive (xowicerat). See on 1 Pet. i. 8; com- pare Col. iii. 25.
9. Forbearing (dawévtes). See on the kindred noun dveois, A. V., liberty, Acts xxiv. 23.