fact, its influence was felt more especially at those points which demanded some sacrifice of one’s self, for the weak, for the aged, for little children, and even for the dead. And then, for its constant outward token, its significant manner or index, it issued in a certain debonair grace, and a certain mystic attractive- ness, a courtesy, which made Marius doubt whether that famed Greek blithe- ness or gaiety or grace in the handlin of life had been, after all, an unrivall success." A definition is given by Aristot., Eth, Nic., 5, το, 3, τὸ p btn 4 δίκαιον μέν ἐστιν, οὐ τὸ κατὰ νόμον δέ, ἀλλ᾽ ἐπανόρθωμα νομίμου δικαίου, where the point is that it means a yielding up of certain real rights. This spirit, in the Christian life, is due to i higher claims of love which Christ has set in the forefront. Cf. 2 Cor. x. 1, Tit. iii. 2. Their joy (ver. 4) really depends on this ‘reasonableness " having as wide a scope as possible. It is Be who shows forbearance and graciousness all round (γνωσθ. πᾶσιν ἀνθ.) who can preserve an undisturbed heart. In Ps. Sol. v. 14 God is called χρηστὸς καὶ ἐπιεικής.--ὁ κ. ἐγγύς. Quite evidently Paul expects a speedy return of Christ. It was natural in the beginning of the Church’s history, before men had a large enough perspec- tive in which to discern the tardy cesses of the Kingdom of God. Cf. chap. iii. 21. This solemn fact which governs the whole of Paul’s thinking, and has especially moulded his ethical teaching, readily suggests “reasonableness”. The Lord, the Judge, is at the door. Leave all wrongs for Him to adjust. Forbear all wrath and retaliation (cf. Rom. xii. το ff.). But further, in view of such a rospect, earthly bickerings and wrang- ings are utterly trivial. Cf. 1 John ii. 28, ‘‘ Abide in Him, so that if He be manifested, we may have boldness and not be ashamed before Him at His com- ing A close parallel is Jas. v. 8.
er. 6. p. pep. “In nothing be anxious.” ep. is not common in earlier prose. It is used re y in LXX of anxiety (a) approaching dread as Ps. xxxvii. το, (δ) producing displeasure as Ezek. xvi. 42, (c) of a general kind as 1 Chron. xvii. 9. For the thought cf. 4 Ezra ii. 27: Noli satagere, cum venerit enim dies pressurae et angustiae ... tu autem hilaris et copiosa eris. See the
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6. μηδὲν ' μεριμνᾶτε, ἀλλ᾽ ἐν παντὶ τῇ προσευχῇ καὶ τῇ δεήσει μετὰ | ἢ εὐχαριστίας τὰ ᾿' αἰτήματα ὑμῶν ” γνωριζέσθω πρὸς τὸν Θεόν.