356
᾿ς
iRom.xv. καρπὸς τοῦ φωτὸς ἐν πάσῃ ᾿Ὠἀγαθωσύνῃ 2 καὶ δικαιοσύνῃ καὶ
τη, Ὁ ν. 22;
i, 11 only; Neh. ix. ὃ5 iv. 18; Col. iii. 20 al. Paul (and Heb.) only.
k Constr., Rom. xii. 2; see Luke xiv. 19 reff.
ἀληθείᾳ), το. "δοκιμάζοντες τί ἐστιν ᾿ εὐάρεο τον τῷ κυρίῳ 11. καὶ
1 Rom. xii. 1; Phil.
Ἰπνευματος D*E*KL, etc., Syr., al., Chr., Thdrt., Dam., al. ; φωτος SABDEFGP 6, το, 17, 47, 673, 179, 213, al., It., Vulg., Syr., Ar.-erp., Copt., Sah., Eth., Arm.,
Marcion., Lat. Fathers. 3αγαθοσυνη DEFGLP 37, al.
8 For κνρ., θεω DFG, it., v., Lat. Fathers (exc. Aug.).
with τοῦ φωτὸς of ver. 2, the general practice being to insert or omit the article in the case of the governed noun accord- ing as the governing noun has it or wants it (Rose’s Middleton, On the Greek Article, iii., 3, 7, Ῥ. 40). ‘ .
Ver. 9. ὁ γὰρ καρπὸς τοῦ πνεύματος [φωτός]: for the fruit of the Spirit (the light) The reading of the TR, τοῦ πνεύματος, which is that of such uncials as D°KL, most cursives, Syr.-P., Chrys., etc., must give place to τοῦ φωτός, which is supported by ΒΑΡ, 677, Vulg., Goth., Boh., Arm., Orig., etc. The πνεύ- ματος is probably a correction from Gal. v. 22. The whole verse is in effect a parenthesis, and is printed as such by the RV. But it is a parenthesis with a purpose, the ydp being at once explana- tory and confirmatory. It gives a reason for the previous injunction and an επ: forcement of it; the point being this— ““Walk as I charge you; for anything else would be out of keeping with what is proper to the light and is produced by it”. καρπός, frust, a figurative term for the moral results of the light, its products as a whole; cf. Matt. iii. 8; Phil. i. τὰ, etc. In the corresponding statement in Gal. v. 22, where the καρπὸς τοῦ πνεύ- ματος is contrasted with ra ἔργα τῆς σαρκός, the singular term may also sug- gest the idea of the unity of the life and character resulting from the Spirit.—év πάσῃ ἀγαθωσύνῃ: is in all goodness, ἐστι, is, consists, is left unexpressed after καρπός. The πάσῃ here again has the force of ‘every form of,”—in goodness in all its forms. The noun ἀγαθωσύνη appears again in Rom. xvi. 14; Gal. v. 22; 2 Thess. i. 11. Thus it occurs only four times in the Pauline writings. It is used in the LXX, but appears not to belong to classical Greek. It varies somewhat in sense. In the OT it means sometimes good as opposed to evil (Ps. xxxviii. 20, lii, 3), sometimes enjoyment (Eccles. iv. 8), sometimes benevolence, the bountiful goodness of God (Neh.
ix. 25). Here and in the other Pauline passages it is taken by some in the sense of uprightness, but appears rather to mean active goodness, beneficence ; cf. Trench, Syn., p. 218.---καὶ δικαιοσύνῃ : and right- cousness. δικαιοσύνη here has the sense of rectitude, probity, freedom from the morally wrong or imperfect, as in Matt, iii. 15, ν. 6, 10, 20, etc., and as also in such Pauline passages as Rom. vi. 13, 16, 18-20, villi. 10; 2 Cor. vi. 7, 14, εἰς.--- καὶ ἀληθείᾳ: and truth. ἀλήθεια here in the subjective sense of moral truth, sincerity and integrity as op to falsehood, hypocrisy and the like; cf. John iii. 21; 1 Cor. v. 8; Phil. i. 18, ete. Here, then, Christian morality is given in its three great forms of the good, the just, the true. Abbott compares the “justice, mercy, and truth” of the Gos- pels and Butler's ‘‘justice, truth, and regard to the common good”,
er. 10. δοκιμάζοντες τί ἐστιν εὐάρεσ- τον τῷ Κυρίῳ: proving what is well- pleasing to the Lord. The exhortation ows in νετ, 8, interrupted by the en- orcement introduced in ver. 9, is now continued and explained. The participial sentence defines the wa/k which was en- joined in respect of the way in which it is to be made good. It is a walk which is to be taken up and carried out in the light of a constant trial of what pleases the Lord. The verb δοκιμάζειν here has its primary sense of proving, testing (cf. Rom. xii. 2), rather than its secondary sense of approving (cf. Rom. xiv. 22; 1 Cor. xvi. 3, etc.). , Here, therefore, the δοκιμάζοντες expresses the idea of the careful trial, “the activity and experi- mental energy”’ (Ell.), necessary to the walk. The answer of the conscience (Rom. xiv. 23), or conformity to the Gospel (Rom. i. 16; Phil. i. 27), is given elsewhere as the test of the Christian walk. Here its correspondence with what is pleasing to God is given as its final proof and its most distinctive charac- teristic. εὐάρεστον is better rendered on