1. Mipyra}, imitators) in forgiving (comp. the verse above, ch. iv. 32), and in loving ; for beloved (rsxva dya^ra, beloved children) follows. O how much more glorious and blessed is it to be an imitator of God, than of Homer, Alexander, Apelles, etc. ! — ojg rsxva, as children) Matt. v. 45.
2. mp/tfars/rs, walk) The fruit of our love, which has been kindled from [by the love of] Christ [to us].1 — vvep j)fjt,uv,for us) The Dative, to God, is not construed with the verb, gave Himself, but with an offering and sacrifice, which immediately precede it. For Paul is alluding to Moses, in whose writings such words are common : oXopcaur&yxa rw Kup/w, stg off^v euudtag, duffiafffta ru> Kvptu) soW, /e.r.x., Ex. xxix. 18, 25, 41; Lev. xxiii. 13, 18, etc. — <r?o<r- tpopav xa} Qvffiav, an offering and a sacrifice) Comp. Heb. x. 5, etc. — ei$faf&Jiv evudiag,fora sweet-smelling savour) By this sweet- smelling odour we are reconciled to God.
3. Tlopvsia, fornication) impure love. — % crXsovsg/a, or covetous- ness) ver. 5, ch. iv. 19. — ^fie Ivoftafyffdca, let it not be even named) viz. as a thing (ever) done ; comp. 1 Cor. v. 1, axousra/, it is reported commonly that, etc. ; or (let it not be named) with out necessity : comp. ver. 4, 12. — TT^S^S/, becomes) Its opposite is oux avjjxoira, which are not convenient [proper], ver. 4.
4. Aiffxporqs, filthiness) in word, or even in gesture, etc. — //,wfoXoy/a, foolish talking) wTherein a mere laugh is aimed at even without wit [the salt of profitable discourse, Col. iv. 6]. — # ebrpairtMa) or jesting.2 This is more refined than filthiness or foolish talking ; for it depends on the understanding. The Asiatics delighted much in it : and in former times jesting pre-
1 And also kindled by the Holy Ghost as the agent. — ED.
2 Wahl translates this word, which is found here only in the New Testament, Scurrilitas. Its classic use conveys no idea of censure ; Th. tv and T/)£7r<y, one who happily accommodates himself to his company : pleasantry, ur banity. In ^apoAoy/ofc, the foolishness, in a/o-^jooAoy/ot, the foulness, in evrpu- TT&ia, the false refinement of discourse, not seasoned with the salt of grace, are noted.— Trench, Syn. Gr. T.— ED.
102
vailed for some ages, even among the learned. Why so ? (Be cause) Aristotle considered jesting to be a virtue ; and they made much use of Plautus. Olympiodorus observes, that Paul rebuked evrpa<rrzX!a, jesting, in such a way that wtfrg ovdt ra affrtTa dsxreov, there is not even a place for urbane conversation (pleasantry). — ra ou% avrjKovra,, the things which are not befitting [convenient]) An epithet [not the predicate]. Supply the predi cate, let them be kept out of the way.1 — soapier ia9 thanksgiving) Supply ctv?jx£/, is convenient. The holy and yet joyful use of the tongue is opposed to its abuse, ver. 18, 19. The abuse and the use are not compatible with one another. — evrpaw&'Ma and ivyjz- ptffrta are an elegant Paranomasia :2 the former disturbs (and indeed the refined jest and subtile humour sometimes offend the tender feelings of grace), the latter exhilarates the mind.
5. "Etrrsy be ye) [knowing. Engl. V. makes it Indie., Ye know]. The imperative, Gal. v. 21. — 6'g s<trtv fidwhoX&rpvje, who is an idola ter) Col. iii. 5. Avarice (covetousness) is the highest act of revolt (desertion) from the Creator to the creature, Matt. vi. 24 ; Phil. iii. 19 ; 1 John ii. 15 : and it too in the highest degree violates the commandment concerning the love of our neighbour, which resembles the commandment respecting the love of God. It is then idolatry, and therefore the greatest sin, 1 Sam. xv. 23.
— rou XpiffTov Kai ®sov, of Christ and of God) The article only once expressed indicates the most perfect unity [of God and Christ], 1 Tim. v. 21, vi. 13 ; 2 Thess. i. 12. Comp. Mark xiv. 33. Elsewhere it is double for the sake of emphasis, Col. ii. 2.