Ver. 14. ἐπὶ πᾶσι δὲ τούτοις τὴν ἀγάπην : probably “ over all these,” carry- ing on the metaphor of clothing, not ‘in additiontoall”. These virtues are mani- festations of love, but may be conceivably exhibited where love is,absent, so that the mention of it is not superfluous.—8 ἐστιν: probably “that is,” though for criticism of Lightfoot’s examples see Abbott. The relative cannot mean τὸ ἐνδύσασθαι τ. ἀγ., for love itself is the σύνδ. --- σύνδεσμος τῆς τελειότητος. Generally σύνδ. is explained as that which binds together all the virtues. κα καῖ tive is variously interpreted. It has taken as genitive of the object, but the objection (Luther, Ol., Haupt) that the bond binds the virtues into a unity but does not bind together the unity itself is forcible. It has cae ae Seep ve wd
enitive of quality, “the ect bond,” which Paul’ woul have said if he had méant it. Ellicott regards it as a subjec-
12---16.
πην, ὅ ἐστιν σύνδεσμος τῆς τελειότητος.
.. A , Χριστοῦ " βραβευέτω ἐν ταῖς καρδίαις ἑνὶ σώματι - καὶ " εὐχάριστοι γίνεσθε.
ἐνοικείτω ἐν ὑμῖν πλουσίως, ἐν πάσῃ σοφίᾳ διδάσκοντες καὶ νου-
θετοῦντες ἑαυτοὺς ψαλμοῖς, * ὕμνοις,
1So edd. with ΝΕΡΟ ΡΕΕΙ. W.H. mg., ΚΕΝ. mg. with Ν΄ cop.
ρου το το Lit:, WH. me., Ws, W.H. with AKL.
tive genitive, the bond possessed by per- fectness ; but this seems unlikely. Again, it is explained as the bond which produces perfection in these virtues (Ol.), or as the bond which binds these virtues together andso produces Christian perfection (Sod). If, however, we do not take τελ. as an objective genitive, there is no ground for assuming that the bond is that which binds the virtues together. The function of love as a bond is to bind Christians together, and Haupt explains the wordin this way. The genitive he regards as one of apposition, the bond in which perfec- tion consists. When love binds all Christians together, the ideal of Christian perfection is attained. This gives a natural and appropriate sense, and is probably right. The view that σύνδ. is the sum total gives a sense to the word which it does not bear; nor does it suit the context.
Ver. 15. ἡ εἰρήνη τοῦ Χριστοῦ: “the peace which Christ gives”. It might be the peace between the members of the Church bestowed by Christ (Calv., Ol., Sod.). This suits the preceding, but not the following words so well, especially, perhaps, εὐχ. ylv.—BpaBevérw: “rule” (cf. ii. 18). The word has lost its old sense “to act as umpire,” and there is no reference to acontest ora prize. The meaning.is: in deciding on any course of action, let that be chosen which does not ruffle the peace within you.—eis ἣν καὶ ἐκλήθητε: 1.ε., to the enjoyment of which ye were called.—év ἑνὶ σώματι : so that ye are in one body,” result rather than aim being expressed. Disunion in the body is incompatible with the peace of individual members. — kat εὐχάριστοι γίνεσθε: “and become thankful,” 1.6., to God for calling you, or more probably for the peace in your hearts, which is the main thought. εὐχ. might mean ‘“gra- cious” (a rare sense), but this would not be weighty enough to end these exhorta- tions.