3ο.
377
5. Οἱ δοῦλοι, ὑπακούετε τοῖς κυρίοις] | κατὰ σάρκα ™ μετὰ I (Acts ii,
“φόβου καὶ "τρόμου, ἐν “ ἁπλότητι τῆς καρδίας” ὑμῶν, ὡς τῷ
Paul only; Ξε σαρκί or ἐν σ., 1 Pet. iii. 18 al. Phil. ii. 12 only.
m=ch. iv, 2 reff. ο Col. iii. 22 al. Paul only; 1 Chron. xxix, 17.
30); Rom, 15 ἂν. α, 1χ απ,
Ὧ1 Cor. ii. 3; 2 Cor. vii. 15;
Ἰ τοις κυριοις κατα σαρκα DEFGKL, al. pler., Chr., Thdrt., Oec., etc. ; τοις κατ. σαρ. κυρ. NABP 17, 31, 37, 39, 47, 57, 73, al.g, Clem., Chr.;, Dam., Thl. 2 ens καρδιας ABDEFGKL, etc., Clem., Chr., Thdrt., Dam.; omit της δν 3, 48,
077,72) 11d, 115, 122; Orig., Bas.,,ete.
cf. μὴ ἐρεθίζετε in Col. iii. 21.---ἀλλ᾽ ἐκ- τρέφετε αὐτὰ ἐν παιδείᾳ Kal νουθεσίᾳ Κυρίου: but nurture them in the disci- pline and admonition of the Lord. For ἀλλ᾽ TTrWHRV prefer ἀλλά as before. We have now the statement of parental duty on the positive side. ἐκτρέφειν has here obviously the sense of bringing up (cf. Prov. xxiii. 24), not that of nourishing as in v. 29 above. ἐν 15 not instrumental here but local, denoting the ethical sphere or element in which the παιδεία and the νουθεσία take place. παιδεία in classical Greek means education, the whole instruc- tion and training of youth, including the training of the body. In the NT as also in the OT and the Apocrypha παιδεία and its verb παιδεύειν mean education per molestias (Aug., Enarr., in Ps. cxix. 66), discipline, instruction by correction or chastening (Luke xxiii. 16; Heb. xii. Be ᾖ, 5: Ῥεν. πὶ. Ὁ;» εἰ, Ley. πα, 16), ΕΛ τ’ isd, Πα 5 SCClus. ἵν. τη xxii. 6; 2 Macc. vi. 12). ΟΕ the general Greek sense there is but one instance in the case of the verb in the NT (Acts vii. 22); and as regards the noun the passage in 2 Tim. iii. 16 suits the idea of disci- plinary instruction. There is no reason, therefore, for departing from the usual biblical sense of the word here, or for giving it the wide sense of a/l that makes the education of children. The term vov- θεσία, not entirely strange to classical Greek (e.g., Aristoph., Ranae, toog), but current rather in later Greek (Philo, Joseph., etc.) in place of the earlier form νουθέτησις (νουθετία also appearing to occur occasionally), means admonition, training by word, and in actual use, mostly, though not necessarily, by word of reproof, remonstrance or blame (cf. Trench, NT Syn., pp. 104-108). The Vulg. translates very well, ‘‘in disciplina et correptione”. The distinction, therefore, between the two terms is not that between the general and the special (Mey.), but rather that between training by act and discipline and training by word (Ell.). The Κυρίου is taken by some as the gen. obj., = “about Christ’ (so the Greek commenta-
tors generally); by others as = ‘“‘accord- ing to the doctrine of Christ’? (Erasm., Est., etc.), or as=‘‘ worthy of the Lord”’ (Matthies). But it is best understood either as the possess. gen. or as the gen. of origin, = ‘‘the Lord’s discipline and admonition,” 1.6., Christian training, the training that is of Christ, proceeding from Him and prescribed by Him.
Vv. 5-9. Other relative duties—those of masters and servants. With this com- pare the paragraph in the sister Epistle, Col. iii. 22-iv. 1, and the statement in 1 Peter ii, 18-25.
Ver. 5. ot δοῦλοι, ὑπακούετε τοῖς κυρίοις κατὰ σάρκα: servants obey them who according to the flesh are your masters. As in the case of the two re- lations already dealt with, so here the statement begins with the dependent member, the servant, who in these times was a bond-servant. Many questions would inevitably arise with regard to the duties of masters and servants in a state of society in which slavery pre- vailed and had the sanction of ancient and undisputed use. Especially would this be the case when Christian slaves (of whom there were many) had a heathen master, and when the Christian master had heathen slaves. Hence the con- siderable place given in the NT to this relation and the application of Christian principles to it (cf. 1 Cor. vii. 21, 22; r Lim, νι. το” Lit; 11.9, το». and Phile- mon, in addition to Col. iii. 22, iv. 1 and 1 Pet. ii. 18-25). Here, as elsewhere in the NT, slavery is accepted as an existing institution, which is neither formally con- demned nor formally approved. There is nothing to prompt revolutionary ac- tion, or to encourage repudiation of the position. Onesimus, the Christian con- vert, is sent back by Paul to his master, and the institution is left to be under- mined and removed by the gradual oper- ation of the great Christian principles of the equality of men in the sight of God, a common Christian brotherhood, the spiritual freedom of the Christian man, and the Lordship of Christ to which every