ς Ver. 1 reff.
17. Τοῦτο οὖν λέγω καὶ “ μαρτύρομαι ' "ἐν κυρίῳ, μηκέτι ὑμᾶς 36 (Paul) “ περιπατεῖν καθὼς καὶ τὰ λοιπὰ ἔθνη ” περιπατεῖ ἐν 4 ματαιότητι
d Rom. viii. 20; 2 Pet. ii. 18 only; Ps. xxx. 6.
* Before εθν. om. λοιπα ΝΑΒΡΙΕΟΣ το, 17, 47, 51, 67%, ἆ, e, f, g,m, Vulg., Copt., Sah., Aith., Clem., Cyr., Lat. Fathers; insert λοιπα $y°D* “EKLP, most mss., Syr.,
Goth., Chr., Dam., Thdrt., ΤΗΙ., Όες.
it is used occasionally like the Heb. 2,
in phrases expressing the proportion or law in accordance with which something is done (Thuc., i., 77, viii. 89; Heb. iv. 11; see Win.-Moult., p. 483). The clause is connected by some (de Wette, etc.) with τῆς ἐπιχορηγίας; by others (Harl., etc.) with the συναρμολογούμενον καὶ συμβι- βαζόμενον ; but it is best attached to the αὔξησιν ... ποιεῖται. Soit defines the nature, law, or order of the growth, de- scribing it as proceeding in accordance with an inward operation that adapts itself to the nature and function of each several part and gives to each its proper measure. It is a growth that is neither monstrous nor disproportioned, but nor- mal, harmonious, careful of the capacity and suited to the service of each individual member of Christ's body. —trhv αὔξησιν τοῦ σώματος ποιεῖται: maketh the growth of the body. αὔξησις, common enough, together with αὔξη, in classical Greek, occurs only twice in the NT, here and Col. ii. 19. The Mid. ποιεῖται conveys the idea of making for oneself ; or it may rather strengthen the sense, suggesting “the energy with which the process is carried on" (Ell.). See especially Don- aldson, Greek Gram., p. 438, for the use of the appropriative and intensive Middle. The repetition of the σῶμα, “the whole body . . « makes the increase of the body,” is due probably to the desire to avoid ambiguity, as the pronoun might have been taken to refer to the pépovs.— εἰς οἰκοδομὴν ἑαντοῦ ἐν ἀγάπῃ: unto the building up of itself in love. εἰς expresses the object and end of the carrying on of the growth, viz., the completion of the body. The ἐν ἀγάπῃ might qualify the αὔξησιν ποιεῖται (so Mey.); but it is more fitly connected with the οἰκοδομήν, as denoting the ethical element or con- dition of that consummation and com- pletion of the Church which is the object of the long-continued process of growth.
Vv. 17-24. A paragraph which takes up —_ the practical address begun with the first verse of the chapter, but inter-
rupted at ver. 4, and contains solemn exhortations to withdraw from all con- formity with the old vain pagan life. Ver. 17. τοῦτο οὖν λέγω καὶ paprv- ρομαι ἐν Κυρίῳ: this I say, therefore, and testify in the Lord. The οὖν has here its simple, resumptive force (cf. Donald., Greek Gram., ὃ 548, 31; Win.-Moult., p. 555). It takes up the train of thought which had been broken off at ver. 4. The τοῦτο refers to the exhortation that follows. μαρτύρομαι is used of a solemn declaration, protest, or injunction of the nature of an appeal to God (cf, Acts xx. 26, xxvi. 22; Gal. ν. 3, εἰς). ἐν Κυρίῳ, not = by the Lord, nor on the Lord’s authority, but in the Lord, the writer identifying himself with Christ and giving the exhortation as one made b Christ Himself (¢f. Rom. ix. 1; 2 Cor. il, 17; 1 Thess. iv, 1; also the classical εἶναι ἕν τινι, as in Soph., Oed. Tyr., 314; Oed. Col., 247, etc., and Abb., in loc.).—anuéte ὑμᾶς περιπατεῖν: that ye no longer walk. he exhortation began (ver. 1) as a posi- tive injunction to a worthy walk. It is now resumed in the negative form of an injunction against an unworthy Pagan walk.. The περιπατεῖν, the ordinary objective inf., expresses the object of the ruling verb. After verbs like μαρτύρομαι such Saf. conveys the idea of what ΝΣ to be and has something of the force of an imper. (cf. Acts xxi. 4, 21; Tit. ii. 2, etc.). It requires no δεῖν to be supplied (see Jelf, Greek Gram., p. 884, 4; Buttm., Gram. of N. T. Greek, p. 273; Win. Moult., pp. 403, 405).---κεκααθὼς καὶ τὰ λοιπὰ ἔθνη περιπατεῖ: as the [rest of the) Gentiles also walk. λοιπὰ is inserted by the TR before ἔθνη, and is supported by ΝΡ ΚΙ, Syr., Goth., Chrys., etc. It is omitted, however, by BS*AD*G, Boh., Eth., Vulg., etc., and must be deleted here (with LTTrWHRV). The καί associates the walk which they are charged to continue no longer with that of the Gentiles generally, and with their own former walk in their non-Christian days.—év ματαιότητι τοῦ νοὸς αὐτῶν: in the vanity of their mind. νοῦς is not