(cf. Acts xx. 19; Phil. ii, 3; Col. iii. 12; 1 Pet. v. 5; Col. ii. 18, 23, of a false humility). πὶ » or better πραύτης (TTrWH) in oe form and without iota subscript ; cf. Buttm., Gram. of N. T. Greek, p. 26 (who regards the form πρᾷος as apparently “ unknown to the lan
of the NT”); and Blass, Gram. of ΝΣ Greek, p. 7 (who thinks there is not sufficient evidence to decide between πραότης and πρᾳότης). It means more than modestia (Vulg.), mansuetudo, &rap- αξία, gentleness, or equanimity, inasmuch as it has regard ta our attitude towards God as well as towards men, and includes more than outward behaviour or natural disposition. It is a grace of the Spirit, the disposition of loving submissiveness in the first place to God and His dealings with us, and, as the consequence of that, ~ of quiet restraint, mildness and patient abnegation of self in face of the provoca- tions of others. It is a moral quality, therefore, with a far wider scope, a larger significance, a deeper and more vital re- lation to character than was thought of p the philosophers and moralists of the old world, who regarded it only as the opposite of ἀγριότης, savageness (Plato, Symp., 107 d), χαλεπότης, Aarshness (Arist., Hist. Anim., ix., 1), or & ία, roughness (Plut., De lib. ed., 18); 4 Trench, Syn., pp. 143, etc.; Schmidt, Synon., 08, 3.---μετὰ μακροθυμίας : with long-suffering. This is best taken as an independent clause, which is developed in the following sentence. Some (Theod., Beng., etc.) attach both the μετὰ πάσης ταπ., etc., and the μετὰ paxp. to the ἀνεχόμενοι clause. But this gives one long sentence, which obscures the transition from idea to idea and makes the several clauses less distinctive. Others (Calv., Harl., Riick., Ols., etc.) attach the pera µακρ. to ἀνεχόμενοι ; but to make it part of that clause takes from the point of the μακροθυμία and disturbs the balance of the clauses, in which we have first the general idea of worthiness of walk, then certain particulars involved in that, and then the further explanation (in the ἀνεχόμενοι clause) of these various par- ticulars or of the one last noticed. The term μακροθυμία means both endurance or constancy in presence of illness and trouble (Col. i. τα ; 2 Tim. iii. 10; Heb. vi. 12; James v. 10), and, as here (cf. also Rom. ii. 4, ix. 2; 2 Cor. vi. 6, etc.), the abnegation of η in presence of wrong—the opposite of ὀργή (Prov. xvi. 32), ὀξοθυμία (James i. 19), etc., and akin to ὑπομονή (2 Cor. vi. 4, 6; Col. i. 11; 2 Tim. iii. 10; James v,
2—4 .
Σπραῦὔτητος;,! ἀλλήλων ἐν ἀγάπη, 3.
πεινοφροσύνης καὶ
πνεύματος ἐν τῷ " συνδέσμῳ τῆς εἰρήνης.:
James v. 10; 1 Pet. iii. 20; 2 Pet. ΠΠ. 15; Prov. ΧΧΝ. 15. Ι Acts xviii. 14; 1 Cor. iv. 12; 2 Cor. xi. 11; Col. iii. 13 Paul; 1 το ση, 111. τη Iga, xxi, 3,
1 Thess. ii. 17; 2 Pet. ν. 23, al.;
James i. 27 al. Iviii. 6.
ο Ver, 13 only. q Ch. il. 16 reff.
Ίπραοτητος ADEFGLO, most others, Chr., Euth., Thdrt.,
τητος SBC 17; υΌπακοης 117. 3 For ειρ. αγαπης Καὶ 1.
10, 11). The word belongs to later Greek (Plut., Macc., etc.), and the LXX; but in neither has it the exact sense it gets in them ΝΎ. ἐν ἀγάπῃ : forbearing one another in love. Explanation and application of the μακροθυμία. By a natural and familiar irregularity which gives effect to the logic of the statement rather than to the construction the partic. reverts from the acc. to the nom. (cf. Col. i. 10; Kriiger, Sprachl., § 56,9, 4). To attach ἐν ἀγάπῃ (Orig., Lachm., Olsh., etc.) to the following σπουδάζοντες is to make the ἀνεχόμενοι abrupt and bare, and to disturb the harmonious form of the par- ticipial sentences. The duty of mutual forbearance is to be practised zm love. It was to be a loving forbearance—a forbearance having its motive, its inspir- ation, its life, in love.