CuapTer IV.—Ver. 1. ἰσότητα. The literal meaning is “‘ equality,’ and Meyer takes it so here (so Ol., Haupt), explaining not of equality conferred by emancipation, but of the treatment of the slave by his master as a brother in Christ, It may,
544
5 Only here κομίσεται ὃ ἠδίκησεν, καὶ οὐκ ἔστιν "προσωπολημψία. ΤΝ. τ. Οἱ
and Rom. νο δ᾿ Eph.vi. 9
“κύριοι, τὸ δίκαιον καὶ τὴν "ἰσότητα τοῖς δούλοις παρέχεσθε, εἰδότες
jas. iit ὅτι καὶ ὑμεῖς ἔχετε Κύριον ἐν οὐρανῷ.
or Bib. Gk.
2. Τῇ προσευχῇ προσκαρτερεῖτε, γρηγοροῦντες ἐν αὐτῇ ἐν εὐχα-
a Only here ριστίᾳ, 3. προσευχόμενοι ἅμα καὶ περὶ ἡμῶν, ἵνα ὁ Θεὸς ἀνοίξῃ
and 2 Cor.
viii. 13, 14 ἡμῖν θύραν τοῦ λόγου, λαλῆσαι τὸ μυστήριον τοῦ Χριστοῦ,! δι ὃ καὶ
in N.T.
δέδεµαι, 4. ἵνα φανερώσω αὐτὸ ὡς δεῖ μὲ λαλῆσαι.
5+ ἐν σοφίᾳ
1So Ln.,, T., Tr., W.H., R.V. with most authorities, possibly by assimilation to
Eph. iii. 4.
in spite of Oltramare’s denial, mean “ equity,” and the combination with Six. suggests this meaning here. The master should regulate his treatment of his slave not by caprice, but by equity.—rap¢yeoOe: “ supply on your part,” a dynamic middle.
Vv. 2-6. EXHORTATIONS TO PRAYER, ESPECIALLY FOR THE PURTHERANCE OF THE APOSTLE’S WORK, TO WISDOM TO- WARDS THOSE WITHOUT AND TO FIT- NESS OF SPEECH.— Vv. 2-4 partially parallel to Eph. vi. 18-20.— Ver. 2. προσκαρτερεῖτε: cf. Rom. xii. 12, Acts i. 14. Steadfastness in prayer is opposed to “fainting”’ in it, the best illustration being the oy RR widow and the importunate friend.—ypyyopotvtes may mean that they are to watch against growing weary so that the prayer be- comes mechanical, or, as Soden takes it, against confused thought. But perhaps it is not so much alertness in, prayer that is meant as the watchfulness which manifests itself in the form of prayer (so Hofm., Haupt). In favour of this is the use of ypyy. in the religious sense for watchfulness against temptation.—év εὐχαριστίᾳ: thanksgiving is added, be- cause it springs from the heart thankful for God's gifts, and therefore watchful against losing them.
Ver. 3. ἡμῶν: perhaps ο all his fellow-workers, probably not Paul alone, on account of the singular (δέδεµαι).---θύ- pay τοῦ λόγον : {.ε., a removal of whatever obstructs its progress, possibly liberation from prison, to which he was looking forward (Philm. 22). For the metaphor, cf. 1 Cor. xvi. 9, 2 Cor. ii. 12.---λαλῆσαι: “so as to speak,” infinitive of the con- sequence.—rd ον τοῦ Χριστοῦ: the mystery which has Christ for its content. On account of his proclama- tion of it, and especially of the truth that the Gentiles were admitted freely to its blessings, he is now a prisoner.
Ver. 4. ἵνα is variously connected.
τουθεου: Ws. with BL 4, 41, 238, Eth., probably under influence of ii. 2.
The usual way is best which connects it with ἀνοίξῃ. This is better than going back to προσενχ.» while the connexion with λαλ. is strained. It may be taken (as Beng., Hofm., Sod.) with δέδεμαι, ‘bound in order that I may manifest,” but if so why should Paul have desired li ? Soden gives a peculiar turn to the thought. He thinks Paul is bound in order that he may manifest to his judges how he can do no other (δεῖ emphatic) than preach. This seems to be met by Haupt’s criticism that for this we must have had φανερώσω ὅτι δεῖ pe λαλῆσαι αὐτό.--φανερώσω. Soden urges in favour of his interpretation that φαν. is never used ot Paul's preaching, but there seems to be no reason why it should not be. It is a stronger word than λαλ., he wants to ‘ make it clear”.—ds δεῖ λαλῆσαι refers to the mode of preaching, but the precise sense is uncertain. Some think it means boldly, others in a way suited to the culiar circumstances, others in a wa that shall be equal to the greatness of the message. Or, again, a reference is assumed by many to the Judaising opposition. But probably the feeling that prompts the words is that in prison his activity was curbed, and he wished to be free that he might preach the Gospel without restriction.