ένοι ἐν παντὶ θελήματι τοῦ Θεοῦ, where indeed the πεπληρωμένοι οἵ the TR must give place to another verb, yet one with the same idea, the sense being probably “filled with everything willed by God” (cf. Win.-Moult., p. 272; Blass, Gram. of N. T. Greek, p. 117). The ἐν may be taken, therefore, as the instrum. ἐν, and
363
ροῦσθε ἐν ᾿πνεύματι,! 19. λαλοῦντες '' ἑαυτοῖς "ψαλμοῖς 2 καὶ "ὕμνοις 1 Const.,
καὶ " φδαῖς [᾿πνευματικαῖς 5], " ἄδοντες καὶ "ψάλλοντες ἐν τῇ "καρδίᾳ"
32 reff. n=Col. iii. 16; 1 Cor. xiv. 26. Rev. ν. 9 al. only; Exod. χν. al. Rev. v. 9, xiv. 3, xv. 3 only; Jer. xxxvil. 19.
1 Kings xvi. 16.
Rom. x.
20. We m=Ch, iv. Ὁ Col. iii. 16 only; Neh. xii. 46. p Col. iii. 16; q Rom. i. 11 al. Paul only, exc. 1 Pet. ii. 5. r Col. iii. 16;
5 Rom. xv. 9; 1 Cor. xiv. 15; James v. 13 only;
t=Acts vii. 54; Rom. ii. 15, 29, x. 6; 1 Cor. vii. 37 al.
ley τω πνευματι FG ; add ayww Eth., Arm. 2 ev Wak. B, D.-lat., 17, 67”, 73, 116-18, Vulg., Chr., Ambrst., Jer., Pel.
3 After ωδαις om. πνευµατικαις B, d, 6, Ambrst.-ed.; add εν χαριτι A.
εν ταις
καρδιαις Ν'ΑΡΕΕΑΡ 47, It., Vulg., Goth., Syr., Syr.-marg., al., Bas., Chr.,, Lat.
Fathers.
47y καρδια SQB, Orig.; εν τη καρδια KL and most MSS., Syr.-P., Arm., Eth.,
Chr., Euth., Thdrt., Dam., Theophyl.
the sense will be ‘‘filled with or by the Spirit”. Some (e.g., Ell., Alf.) would combine the ideas of in and by, suppos- ing the unusual phrase to be chosen with a view to convey the fact that the Holy Spirit is not only the instrument by which the Christian man is filled, but that also in which he is so filled. But this is a needless refinement. The contrast, as most commentators recognise, is not merely between the οἴνῳ and the πνεύ- ματι, but between the μεθύσκεσθε and the πληροῦσθε, Otherwise the order would have been μὴ οἴνῳ μεθύσκεσθε, ἀλλ᾽ ἐν πνεύματι πληροῦσθε(Μεγ.). The contrast is not between the instruments but between the states—between two ele- vated states, one due to the excitement of wine, the other to the inspiration and en- lightenment of the Spirit.
Ver. 19. λαλοῦντες ἑαυτοῖς ψαλμοῖς καὶ ὕμνοις καὶ ᾠδαῖς πνευματικαῖς : speaking one to another in psalms and hymns and spiritual songs. Lachm. in- serts ἐν before ψαλμοῖς ; Trand WH place it in the margin, on the authority of BP 17, 67”, Vulg., Jer. πνευματικαῖς is bracketed by Lach., but is to be retained, as being found in all authorities with the exception ofa very few—B, d,e,etc. The AV and the other old English Versions render ἑαυτοῖς “ yourselves,’ and the RV gives this a place in the margin, But in all proba- bility ἑαυτοῖς has the reciprocal sense = ἀλλήλοις, as in iv. 32 (cf. Jelf, Greek Gram., § 654, 2). The idea is not that of meditation, but that of converse. There is nothing, however, to suggest the thought of actual worship. The sen- tence specifies one of the ways in which the condition of being “ filled with the Spirit ” would express itself. In their in- tercourse one with another their language would not be that of ordinary convention, far less that of base intoxication, but that of spiritual devotion and thankfulness,
Reference is made by many commenta- tors to Pliny’s well-known report of the practice of the Christians of Bithynia and Pontus—carmen Christo quasi Deo dicunt secum invicem (Ep., x., 97); but what is in view there is responsive praise in the Lord’s Day worship. Psalms, hymns, and spiritual songs are mentioned again in Col. iii. 16. What the distinc- tions are, if any, between the three terms has been considerably disputed. ψαλμός is a religious song, especially one sung to a musical accompaniment, and par excel- lence an OT psalm; ὕμνος is properly speaking a song of praise; ᾠδή is the most general term, applicable to all kinds of songs, secular or sacred, accompanied or unaccompanied (cf. Trench, Syu., p. 279; Light. on Col. iii. 16). The three words are brought together here with a view to rhetorical force, and it is precarious, therefore, to build much upon supposed differences between them. There is nothing to warrant Harless’s idea that the Ψαλμός is the spiritual song for Fewish-Christians and the ὕμνος for Gentile-Christians ; or Olshausen’s sup- position that the term ψαλμοῖς is to be limited to the OT psalms which had passed over into the Christian Church. There were Christian psalms—psalms which the Holy Spirit moved the primi- tive Christians to utter when they came together in worship (1 Cor. xiv. 15, 26), as He moved them to speak with tongues (Acts ii. 4, x. 46, xix. 6). It is probable, therefore, that these are intended here, especially in view of what has been said of being ‘filled by the Spirit”. If the terms, therefore, are to be distinguished at all, the case wil! be simply this—that the ψαλμοί and the ὕμνοι are specific kinds of ᾠδαὶ πνευματικαί, and that the for- mer are the Christian psalms which wor- shippers were inspired to sing, and which no doubt would be like the familiar psalms