364
u=Luke xvii. 16, xviii. 11; John xi. ; Rom. i. 8 and freq. Paul; Rev. xi. 17.
ν.
ὑμῶν τῷ κυρίῳ, 20. " εὐχαριστοῦντες " πάντοτε ὑπὲρ " πάντων ἐν ὀνόματι τοῦ κυρίου ἡμῶν ᾿Ιησοῦ χριστοῦ “τῷ θεῷ καὶ πατρί,}
41 νι Cor. i. 4; 1 Thess. i. 2; 2 Thess. i. 3; Paul only. να Cor. ix. 8; Phil. i. 4; 1 Thess. i. 2; Paul only.
w James i. 27.
᾿ πα. κ.θ. DEFG, 4]... It., Goth., Vig.
of Israel, while the latter were songs of praise to Christ or to God. On this view the adj. πνευματικαῖς is attached to the ᾠδαῖς not merely to differentiate these eres as religious and not secular, but to
escribe them as inspired by the Holy Ghost.—dBovres καὶ ψάλλοντες ἐν τῇ καρδίᾳ ὑμῶν τῷ Κυρίῳ : singing an making melody in your heart to the Lord. The év of the TR is supported by KL, most cursives, Syr.-Harcl., Arm., etc. It is omitted by ΒΝ”, Orig., etc., and is deleted by L1(Tr})WHRV. For τῇ καρ- δίᾳ, Lachm. prefers ταῖς καρδίαις, which is given by N°ADGP, Vulg., Boh., Syr. ψάλλοντες, properly = playing on a stringed instrument, and then = singing, especially to an instrument (Rom. xv. 9; 1 Cor. xiv. 15; James v. 13). The τῷ Κυρίῳ will have its usual reference, viz., to Christ. The question, however, is whether this clause is to be taken as coordinate or as subordinate. Does it add something to the previous λαλοῦντες clause, or simply explain and extend it? The latter view has been accepted by many from Theodoret downwards, who understand the point here to be that the speaking one to another in psalms and hymns and spiritual songs was not to be a formal thing or a matter of the lips only, but the utterance of the heart, ‘‘ with the heart" (RV). But this would be expressed rather by ἐκ τῆς κ ας OF κατὰ τὴν καρδίαν. The rendering “ heartily” also would be easier if there were no ὑμῶν. Besides the contrast in the context is not between lip-praise and heart-praise on the part of Christians, but between Christian converse expressing itself in praise, and the vain or profligate talk of the heathen. Hence (with Harl., Mey., Ell., Alf.), it is best to give ἐν its proper sense of in, and to understand the clause as referring to the melody that takes place in the stillness of the heart. It specifies a second kind of praise in addition to that of the λα- Aovwres—the unvoiced praise of medita- tion and inward worship.
Ver. 20. εὐχαριστοῦντες πάντοτε ὑπὲ πάντων: giving thanks always for all things. Another coordinate clause giving a third and more particular way in which the being “ filled with the Spirit” should
express itself. The two preceding sen- tences referred to. praise, both outwardly with the mouth and inwardly in the silence of the heart. This third sentence mentions a special form of praise, viz., thanksgiving. This thanksgiving is de- scribed as a constant duty, the πάντοτε which would have been inappropriate with the λαλοῦντες and with the ἄδοντες καὶ ψάλλοντες being in place here where, as in the case of joy and prayer (1 Thess. v. 16, 17), the matter is one primarily of attitude or spirit. The ὑπὲρ πάντων, “for all things’’ (neut., not masc., as under- stood by Theodor.), is taken by many in its widest possible extent, as including things evil as well as good. The Epistle does not deal, however, particularly with the sufferings of the Christian, but with what he receives from God and what his consequent duty is. It is most accordant, therefore, with the context to understand the πάντων as referring to all the blessings of the Christian, the whole good that comes to him from God.—év ὀνόματι τοῦ Κνρίον ἡμῶν ᾿Ιησοῦ Χριστοῦ: in the name of our Lord Fesus Christ. The phrase év ὀνόματι... .Χ Ὁ is different from ἐν Χριστῷ and of wider application. It has different shades of meaning, authority, power, honour, dependence, etc., in different connections. Here probably it expresses the idea of doing something in dependence upon Christ, or in regardfulness of what Christ is; cf. John xiv. 13, xv. 16, xvi. 23; Col. iii. τμ. Θεῷ καὶ πατρί: {ο God and the Father. The RV gives "ιο God, even the Father” in its text, and “τὸ the God and Father "’ in the margin. But the most appropriate rendering of the title is the above. The title designates One who is God and at the same time Father; the Fatherhood here, as else- where, being no doubt primarily the relation to Christ, as is suggested by the ἐν τῷ ὀνόματι, etc.