468
q 1 Tim. iii. 8,11; Tit.
8. Τὸ λοιπόν, ἀδελφοί, ὅσα ἐστὶν ἀληθῆ, ὅσα ὃ σεμνά, ὅσα δίκαια,
ἵνα (ὁ ὅσα " ἁγνά, ὅσα " προσφιλῆ, ὅσα ᾿ εὔφημα, et! τις ἀρετὴ καὶ εἴ τις
τα Cor. 11; 1 Tim.
" ἔπαινος, ταῦτα * λογίζεσθε.
9. ἃ καὶ ἐμάθετε καὶ παρελάβετε
γι 54:18. καὶ ἠκούσατε καὶ εἴδετε ἐν ἐμοί, ταῦτα πράσσετε" καὶ ὁ Θεὸς τῆς
1γ:}ᾧϑᾧ Σ ών, Pet. if 2 εἰρήνης ἔσται μεθ᾽ ὑμῶν.
5 Onl in ΝΙΤ. Sirach. t Only here in N.T.
11 K 17, d. ect.
Cf. Gal. iii. 23. The peace of God is the
ison of the soul in all the experiences of its life, defending it from the external assaults of temptation or anxiety, and disciplining all lawless desires and ima- ginations within, that war against its higher purposes.—év X. "Il. Christ Jesus is the sure refuge and the atmosphere of security.
Ver. 8. The thought of this paragraph (vv. 8-0) is closely connected with that of the preceding by the resumption of the phrase ἡ εἰρήνη τ. ©. (ver. 7) in a new form 6 ©. τῆς εἰρήνης (ver. 9). The peace of God will be the guardian of their thoughts and imaginations, only they must do their part in bending their minds to worthy objects. Lft. and Ws. have elaborate classifications of Paul's list of moral excellences. It is not probable, in the circumstances, that any such was before the Apostle’s mind.—7rd λοιπόν is probably used to show that he is hasten- ing to aclose. See on chap. iii. 1 supr. Beyschl. well remarks on the “ inex- haustibility’’ of the Christian moral ideal which is here presented. It embraces practically all that was of value in ancient ethics.—dAn6q and δίκαια express the very foundations of moral life. If truth and righteousness are lacking, there is nothing to hold moral qualities together. —oepva, ‘“ Reverend.” The due appre- ciation of such things produces what M. Arnold would call ‘‘a noble seriousness" (so also Vinc.). — προσφιλῆ. Our “lovely” in its original force gives the exact meaning, “those things whose grace attracts". The idea seems to be esp. applied to nal bearing towards others. See Sirach iv. 7, προσφιλῆ συναγωγῇ σεαυτὸν ποιεῖ; xx. 13, 6 σοφὸς ἐν λόγῳ ἑαυτὸν προσφιλῇ ποιήσει. Cf. W. Pater’s description of the Church in the second century: ‘‘ She had set up for herself the ideal of spiritual develop- ment under the guidance of an instinct by which, in those serious moments, she was absolutely true to the peaceful soul of her Founder. ‘ Goodwill to men,’ she
u Cf. chap. i. 11; Eph. i. 6, τα, 14.
v See on chap. iii. 13.
* emotypys added by D*E*FG, d, e, f, g, Ambrst.
said, ‘in whom God Himself is well- pleased.’ For a little while at least there was no forced opposition between the soul and the body, the world and the spirit, and the grace of graciousness itself was pre-eminently with the people of Christ” (Marius, ii., p. 132).—edoypa. Exactly = our “high-toned”. (So also Ell.) ‘Was einen guten Klang hat” (Lips.). It is an extremely rare word.— εἴ τ. . κ.τιλ. ‘ Whatever excellence there or fit object of praise.” The suggestion of Lft., ‘‘ Whatever value may exist in (heathen) virtue,” etc., goes slightly beyond the natural sense, eg the reader’s point of view. Cf. Sayings of Few. Fathers, chap. ii., 1, '' Rabbi said, which is the right course that a man should choose for himself? Whatsoever is a pride to him that pursues it and brings him honour from men.” On the im- portant range of meanings belonging to
, See Dsm., BS., p. go ff. vos, as Hort (on 1 Pet. 1. 7) points out, corresponds exactly to ἀρετή and im-
plies it, including in itself the idea of moral approbation. He observes that it refers chiefly to “the inward disposition to acts as actions” (see the whole valuable note).—+r. λογίζ. “ Make them the subject of careful reflection.” Meditatio . . . praecedit ; deinde sequitur opus (Calv.).