ture and infamy, shunned the light of day and of judgment.

kal λéyev] 'even to speak of,' 'only to mention.' This is an instance of what may be termed the descensive force of kai; see exx. in Hartung, Partik. Kai, 2. 9, Vol. I. p. 136; comp. Klotz, Devar. Vol. II. p. 364, and notes on Gal. iii. 4. Elsner compares, not inappropriately, Isocr. Demon. p. 5, à ποιεῖν αἰσχρόν, ταῦτα νόμιζε μηδὲ λέγειν εἶναι καλόν.

13. τὰ δὲ πάντα] but all of

difficult to decide whether these words are to be connected with the part. (Syr., Copt.), or with the finite verb (Eth., Syr.-Phil.,-appy.): a connexion with both (Scholef., comp. Stier) is an evasion, but not an explanation, of the difficulties. The following positions will perhaps serve to narrow the discussion. (a) 'Eλeyxóμeva, both in tense as well as meaning (contr. Hamm., Peile), must stand in closest reference to λéуXETE: it may still be said however that the second

n D

[illa omnia] Syr.-Phil.; continuation of the reason for the command μâ›λov dè kai éλéyx.—with antithetical reference to the κρυφῆ γινόμενα, δὲ retaining its proper force in the opposition it suggests to any inference that might have been deduced from ver. 12; 'it is true these deeds are done in secret, but all of them, &c.;' see Klotz, Devar. Vol. II. p. 363, 365. Tà тávтa is not 'all things,' taken generally (Rück., Alf.), but, as the antithesis between κρυφῆ and φανερ. (comp. Mark iv. 22) clearly suggests, 'all the кpupî ywóμ.,’ 'haud dubie quin ea quæ occulte fiunt,' Jer.; so rightly De W. and Meyer in loc.

λeyxóμeva] 'when they are reproved,' [dum redargu1332150

n

untur] Syr.-Phil. ; predication of manner or perhaps rather of time appended to τὰ πάντα. The absence of the art. before λeyx. distinctly precludes the translation 'quæ arguuntur' (Vulg., Clarom., Auth.,-comp. Copt.), and shows that the participle is not an epithet but a secondary predicate; see Scholef. Hints, p. 103. ὑπὸ τοῦ φωτὸς φανεροῦται] ‘are made manifest by the light.' It is somewhat

Alex. Protrept. II. p. 19, ¿λéYXEL TÒV Ιακχον τὸ φῶς) may have suggested the metaphorical language which follows. (6) Φως (φάος, φανερός) and pavepów are closely allied terms; the one so obviously explains, elucidates, and implies the other, that the connexion of the two in the same clause seems in a high degree natural and probable. (c) Φῶς must have the same meaning in both clauses; if simply metaphorical in the latter clause, then also simply metaphorical (not ethical, as in Téкvα pwтòs) in the former. (α) The voice of φανερόω must be the same in both clauses, and is certainly passive; the verb occurs 49 times in the N. T., and never in a middle sense; see Winer, Gr. These § 38. 6, p. 230. premises being applied, it seems clear that if we adopt the first-mentioned connexion, έλεγχ. ὑπὸ τοῦ φωτ. (Chrys., al.), conditions (a) and (c). cannot be fully satisfied; for either Eλeyx. must be taken as nearly synonymous with pavep. (De W.), or ps must have an ethical reference ('lux verbi,' Croc.) in the former clause which it can scarcely bear in the latter; and further, λeyxóμ. will thus have a specification attached to

ὁ Χριστός.

it, which is not in harmony with ver. 12, where the act alone is enjoined without any special concomitant mention of the agent. It would thus seem to be almost certain that ὑπὸ τοῦ φωτὸς must be joined with φανεροῦται, which it somewhat emphatically precedes. We translate then, in accordance with (a), (b), (c), (d), as follows; but all things (though so кρupn ywv.) when reproved are made manifest by the light (thus shed upon them), for everything that is made manifest is light (becomes daylight, is of the nature of light);' comp. Scholef. l. c., and Wordsw. in loc. In a word, the reasoning depends on the logical proposition which Meyer has adduced,— 'quod est in effectu (pŵs éσrí), id debet esse in causa (ὑπὸ τοῦ φωτός). That this pavépwois however does not necessarily imply or involve a 'mutatio in melius' (Jer. comp. Wordsw.), seems clear from (c). All that is asserted is that whatever is illumined is light;' whether that tend to condemnation or the contrary depends upon the nature of the case, and the inward operation of the outwardly illuminating influence; see Alf. in loc. 14. Sió] On which account;' since this eyes is so urgent and necessary a duty, and its nature such as described. On the use of dió, see notes on Gal. iv. 31. λéye] He saith ;' scil. eós, according to the usual form of St Paul's quotations; see notes on ch. iv. 8, and on Gal. iii. 16. The words here quoted are not found exactly in the same form in the O. T., but certainly occur in substance in Isaiah lx. I sq. Meyer represents it as a quotation from an apocryphal writing which the Apostle introduce;

by a lapse of memory; De W. as an application from a passage in the O. T., which he had so constantly used as at last to mistake for the original text. Alii alia. It seems much more reverent, as well as much more satisfactory, to say that St Paul, speaking under the inspiration of the Holy Spirit, is expressing in a condensed and summary form the spiritual meaning of the passage. The prophet's immediate words supply in substance the first part

קוּמִי אוֹרִי כִּי בָא of the quotation

i; while Kal Tip. K.T.. is the spiritual application of the remainder of

,וּכְבוֹד יְהוָה עָלַיִךְ זָרָח .the verse, viz

and of the general tenor of the prophecy: see esp. Is. lx. 19, and comp. Surenhus. Biß. Karаλλ. p. 588. Any attempt to explain λéye impersonally ('one may say,' Bornem. Schol. in Luc. p. XLVIII.) is not only opposed to St Paul's constant use of Xéye, but is grammatically unsupported: pnoi (comp. Lat. 'inquit ') is so used, especially in later writers, but no instances have been adduced of a similar use of Méye: comp. Bernhardy, Synt. XII. 4, p. 419. "Eyeupe] Awake,' Up!' This expression is now generally correctly explained: it is not an instance of an 'act. pro medio' (Porson, Eurip. Orest. 288), or of an ellipsis of σeavrov, but simply a 'formula excitandi;' consult the excellent note of Fritz. Mark ii. 9, p. 55. The reading of the Rec. eyeipai, found only in some cursive mss., is undoubtedly a correction, and is rejected by all the best editors. áváσra] arise.' This shortened form occurs Acts xii. 7, and may be compared with κaráßα, Mark xv. 30, ȧváßa, Rev. iv. 1; see Winer, Gr. § 14. I, p. 73.

15

ws

excess, but be filled psalms outwardly with

καὶ ἐπιφαύσει κ. τ. λ.] ' and Christ shall shine upon thee,'-obviously not in the derivative sense, Christus tibi propitius erit' (Bretsch.), but simply 'illucescet tanquam sol' (Beng.), 'per gratiam te illuminabit' (Est.): Öтav οὖν ἐγερθῆ τις ἀπὸ τῆς ἁμαρτίας, τότε ἐπιφαύσει αὐτῷ ὁ Χριστός, τουτέστιν, ἐπιλάμψει ὥσπερ καὶ ὁ ἥλιος τοῖς ἐξ ὕπνου ἐγερθεῖσιν· Theoph.

15. BλÉTETE Oûv] 'Take heed then ;' resumption of the preceding exhortations (ver. 8) after the digression caused by the latter part of ver. II. It is quite unnecessary to attempt to connect this closely with the preceding verse (Harless, Eadie); this resumptive use of our being by no means of rare occurrence (see Klotz, Devar. Vol. II. p. 718, notes on Gal. iii. 5), and indeed being involved in the nature of the particle, which nearly always implies retrospective reference rather than direct inference; see Donalds. Gr. § 548. 31, p. 571. It is scarcely necessary to add that BéTETE has no reference whatever to the pŵs previously alluded to (comp. Est.), but simply implies 'take heed;' see I Cor. xvi. 10, Col. iv. 17 and notes in loc.

how ye

πῶς ἀκριβῶς περιπατείτε] walk exactly, or with strictness,' scil. 'quomodo illud efficiatis ut provide vivatis” (πῶς τὸ ἀκριβῶς ἐργάζεσθε), Fritz. Fritz. Opusc. p. 208, 209, note, -where this passage is carefully investigated; see also Winer, Gr. § 41. 4. c. obs. p. 268, who has long since given up the assumption that the text is an abbreviated expression for ẞλéπετε οὖν πῶς περιπατεῖτε, δεῖ δὲ ὑμᾶς ἀκριβῶς περιπατεῖν, though cited by Meyer (ed. 2, 1853) as retaining it. Thus then the indic. is not used for

the subj. (Grot.), which (if an admissible structure) would be 'quomodo provide vivere possitis;' nor for the future, which would be 'quomodo provide vitam sitis acturi;' but simply calls attention to that in which τὸ ἀκριβῶς περιπατεῖν finds its present manifestation, and which is specified more precisely in the clause which follows. As TEрIT. apрy. here implies little more than (see Fritz. Rom. xiii. 12, Vol. III. p. 141, comp. notes on ver. 9), there is no necessity to depart from the literal meaning of ἀκριβῶς,—not 'caute,' Vulg., Syr., still less, 'without stumbling,' Conyb., but 'exactly,' 'accurate,' Beza, tanquam ad regulam et amussim,' Fritz. Opusc. l. c.; see Neander, Planting, Vol. 1. p. 486 (Bohn). μὴ ὡς ἄσοφοι K.T.λ.] to wit, not as unwise but as wise; more exact specification of the terms of the preceding clause. It is thus not necessary to supply either περιπατοῦντες to this clause (Harl.), Οι περιπατῆτε to its second member (as in effect Fritz., sed ut homines sapientes [vitam instituatis'], loc. cit., p. 209): the clause is simply dependent on περιπατείτε, explaining the foregoing adverbs first on the negative and then on the affirmative side; both the strictness of their walk and the way in which that strictness was to be shown were to reflect the spirit of wise men and not of fools: comp. Gayler, Part. Neg. p. 63, where similar positions of the negative clause are incidentally cited.

16. ἐξαγοραζόμενοι τὸν καιρόν] 'buying up for yourselves (making your own) the opportunity, the fitting season;' part. of manner exemplifying the wise spirit of action specified in the fore

going member. This expression occurs twice in the N. T.; here with, and in Col. iv. 5 without an appended causal sentence: compare also Dan. ii. 8, kaιpòv ěžαyoрášeтe (appy. hanc opportunitatem capiatis,' see Schoettg. Hor. Hebr. Vol. I. p. 780, not 'dilationem quæritis,' Schleusn.). The numerous and in most cases artificial explanations of this passage arise from the attempts to specify (a) those from whom (comp. Beng., 'mali homines;' Calv., 'Diabolus') the kaupòs is to be purchased, or (b) the price (all worldly things, Tà Távтα, Chrys., Theoph., Schrader) paid for it; both of which are left wholly undefined. The force of ek does not appear intensive (Mey., comp. Plutarch, Crass. § 2), or simply latent (a Lap.), but directs the thoughts to the undefined time or circumstances out of which in each particular case the kaupòs was to be bought; comp. Gal. iii. 13, iv. 5, where however the meaning is more special, and the reference of the preposition better defined by the context. The expression then seems simply to denote that we are to make a wise use of circumstances for our own good or that of others, and, as it were, like prudent merchants (comp. Beza, Corn. a Lap.) to buy up the fitting season' for so doing; 'diligenter observare tempus, ut id tuum facias, eique ut dominus imperes,' Tittm, Synon. p. 42; so Sever. (ap. Cram. Caten.), and in effect Origen (ib.), though he has too much mixed up the ideas of a right purchase of the time and a right expenditure of it. sermon on this text see August. Serm. CLXVII. Vol. V. p. 909 sq. (ed. Migne). TOV Kaιpóv] 'the opportunity;' not 'hoc tempus, scil. tempus breve quod restat huic ævo,' Bretsch. (Sever. ò

For a

Kaιρòs o πаρúv, comp. Stier), but, as rightly explained by Cornel, a Lap., 'occasionem et opportunitatem scil. mercandi.' On the use of kaupòs ('tempus, seu punctum temporis opportunum') and its distinction from alúv, Xpóvos, and pa, see Tittm. Synon. p. 39 sq., comp. Trench, Synon. Part II. $7. πονηραί] ' evil, in a moral sense (Gal. i. 4), not 'difficultatum et asperitatis plena,' Beza (comp. Gen. xlvii. 9), which would introduce an idea foreign to the context. Christians are bidden to walk ἀκριβῶς, and to seize every opportunity, because 'the days' (of their life, D'or of the period in which they lived) were marked by so much moral evil and iniquity; ἐπεὶ οὖν ὁ καιρὸς δουλεύει τοῖς πονηροῖς, ἐξαγοράσασθε αὐτόν, ὥστε καταχρήσασθαι αὐτῷ πρὸς εὐσέBelav Sever. ap. Cram. Caten.

17. διὰ τοῦτο] • For this cause; commonly referred to the clause immediately preceding, ἐπειδὴ ἡ πονηρία ¿voeî ŒŒcum., Theoph. (so De W., Olsh.), but far more probably (see Mey.) to ver. 15, 16,-'for this cause, sc. because ye ought to walk with such exactness ; εἰ γὰρ ἔσεσθε ἄφρονες ἀκριβῶς οὐ περιπατήσετε Schol. ap. Cram. Caten. ἄφρονες] ‘unwise,' senseless; 'äppwv est qui mente non recte utitur,' Tittm. Synon. p. 143, -where the distinctions between this word, νήπιος, ἀνόητος, and ἀσύνετος are investigated; but see notes on Gal. iji. I. σUVIÉVTES] 'understanding;” plus est συνιέναι quam γινώσκειν, ut apparet ex hoc loco cum Luc. xii. 47; γινώσκειν est nosse, συνιέναι attente expendere;' Grot. (Pol. Syn.). The reading is perhaps doubtful. Lachm. reads σvviere with ABN; 6 mss.; Chrys. (ms.), but on external evidence

hardly equal to that for the participle [συνιέντες, DEKL (συνίοντες, DIFG ; Alf.); nearly all mss.; Clarom., Vulg., Goth., Syr.-Phil., al., and many Ff.], and in the face of the high probability that the imper. is due to a conformation to ver. 18.

18. καὶ μὴ μεθύσκ.] ' And be not made drunk with wine;' specification of a particular instance; xal being here used to append the special to the general: on this and on the converse use, see notes on Phil. iv. 12, and comp. the good note of Fritz. Mark i. 5, p. II. ¿v o̟] ' wherein,' Auth.; referring not simply to olvos (Schoettg.), but to μelúσкeσlαι olvy, scil., 'in inebriatione,' Beza; so rightly Orig. 1, ap. Cram. Cat. ἀσωτία] ‘dissoluteness,' Hamm., 'luxuria,' Vulg., Clarom.; not inappropriately Goth., 'usstiurei' [unyokedness]; Toùs åкpаτεῖς καὶ εἰς ἀκολασίαν δαπανηροὺς ἀσώτ TOUS KAλOÛμEν Arist. Ethic. Nic. IV. 1; comp. Cic. de Fin. 11. 8. *Ασωτος

(ows) appears to have two meanings, the rarer, qui servari non potest,' a meaning which Clem. Alex. (Pædag. II. 2, p. 184, ed. Pott.) applies to this place, τὸ ἄσωστον τῆς μέθης διὰ τῆς ἀσωτίας αἰνιξάμενος,—and the more common, 'qui servare nequit ;' see Trench, Synon. § 16. The latter meaning passes naturally into that of 'dissoluteness, the only sense in which ἀσωτία and ἀσώτως are used in the N.T., e.g. Luke xv. 13, Tit. i. 6, 1 Pet. iv. 4: the substantive is found Prov. xxviii. 7 (Trench), to which add 2 Macc. vi. 4, where it is joined with κŵμo; see also Tittm. Synon. p. 152. Ev IIveúpari] with the Spirit;' èv being appy. primarily, though not exclusively, instrumental (Vulg., Arm.; see

Orig. Cat.), though an unusual construction with λnpów: see however ch. i. 23. Meyer cites also' Phil. iv. 19, but this is a doubtful instance; still more so are Col. ii. 10, iv. 12 (cited by Eadie after Harl.), as in the first of these passages év is obviously 'in,' and in the second the reading is more than doubtful; see notes in loc. There would seem to have been an intentional inclusiveness in the use of this prep., as Matthies (misrepresented by Eadie) suggests: the Spirit is not the bare instrument by which, but that in which and by which the true Christian is fully filled. Whether the passive Tλnpoûσle hints at our 'reluctant will' (Mey.) seems doubtful: there is no doubt however that the opposition is not between oivos and IIveûua, but, as the order of the words suggests, between the two states expressed by the two verbs. On the omission of the article (which is inserted in FG), see notes on ch. ii. 20, and on Gal. v. 5.

6

19. λαλοῦντες ἑαυτοῖς] ‘speaking to one another;'-not 'to yourselves,' Auth.; ἑαυτοῖς being used for ἀλλήλοις, as in ch. iv. 32; comp. Col. iii. 16, and see Jelf, Gr. § 654. 2. Scholefield (Hints, p. 103), and before him Bull (Prim. Trad. I. 12), compare the well known quotation, carmen Christo quasi Deo dicere secum invicem,' Pliny, Epist. x. 97. Whether the reference is here to social meetings (comp. Clem. Alex. Pædag. II. 4, p. 194, Pott.), or expressly to religious service (Olsh.), or, as is more probable, to both, can hardly be determined from the context. ψαλμοῖς κ.τ.λ.] * with psalms and hymns and spiritual songs.' The distinctions between these words have been somewhat differently esti