06150
 \\That ye put away\\ (\\apothesthai\\). Second aorist middle infinitive
 of \\apotithmi\\ with the metaphor of putting off clothing or habits
 as \\apothesthe\\ in
 # Col 3:8
 (which see) with the same addition of "the old man" (\\ton palaion\\
 \\anthrpon\\) as in
 # Col 3:9
 For \\anastrophn\\ (manner of life) see
 # Ga 1:13
 \\Which waxeth corrupt\\ (\\ton phtheiromenon\\). Either present middle
 or passive participle of \\phtheir\\, but it is a process of
 corruption (worse and worse).

06151
 \\That ye be renewed\\ (\\ananeousthai\\). Present passive infinitive
 (epexegetical, like \\apothesthai\\, of \\altheia en ti Isou\\) and to
 be compared with \\anakainoumenon\\ in
 # Col 3:10
 It is an old verb, \\ananeo\\, to make new (young) again; though
 only here in N.T. \\The spirit\\ (\\ti pneumati\\). Not the Holy Spirit,
 but the human spirit.

06152
 \\Put on\\ (\\endusasthai\\). First aorist middle infinitive of \\endu\\
 (\\-n\\), for which see
 # Col 3:10
 \\The new man\\ (\\ton kainon anthrpon\\). "The brand-new (see
 # 2:15
 man," though \\ton neon\\ in
 # Col 3:10
 \\After God\\ (\\kata theon\\). After the pattern God, the new birth, the
 new life in Christ, destined to be like God in the end
 # Ro 8:29

06153
 \\Wherefore\\ (\\dio\\). Because of putting off the old man, and putting
 on the new man. \\Putting away\\ (\\apothemenoi\\). Second aorist middle
 participle of \\apotithmi\\ (verse
 # 22
 \\Lying\\ (\\pseudos\\), \\truth\\ (\\altheian\\) in direct contrast. \\Each one\\
 (\\hekastos\\). Partitive apposition with \\laleite\\. See
 # Col 3:8
 \\m pseudesthe\\.

06154
 \\Be ye angry and sin not\\ (\\orgizesthe kai m hamartanete\\).
 Permissive imperative, not a command to be angry. Prohibition
 against sinning as the peril in anger. Quotation from
 # Ps 4:4
 \\Let not the sun go down upon your wrath\\ (\\ho hlios m epiduet\\
 \\epi parorgismi\\). Danger in settled mood of anger. \\Parorgismos\\
 (provocation), from \\parorgiz\\, to exasperate to anger, occurs
 only in LXX and here in N.T.

06155
 \\Neither give place to the devil\\ (\\mde didote topon ti diaboli\\).
 Present active imperative in prohibition, either stop doing it or
 do not have the habit. See
 # Ro 12:19
 for this idiom.

06156
 \\Steal no more\\ (\\mketi kleptet\\). Clearly here, cease stealing
 (present active imperative with \\mketi\\). \\The thing that is good\\
 (\\to agathon\\). "The good thing" opposed to his stealing and "with
 his hands" (\\tais chersin\\, instrumental case) that did the
 stealing. See
 # 2Th 3:10
 Even unemployment is no excuse for stealing. \\To give\\
 (\\metadidonai\\). Present active infinitive of \\metadidmi\\, to share
 with one.

06157
 \\Corrupt\\ (\\sapros\\). Rotten, putrid, like fruit
 # Mt 7:17
 fish
 # Mt 13:48
 here the opposite of \\agathos\\ (good). \\For edifying as the need may\\
 \\be\\ (\\pros oikodomn ts chreias\\). "For the build-up of the need,"
 "for supplying help when there is need." Let no other words come
 out. \\That it may give\\ (\\hina di\\). For this elliptical use of
 \\hina\\
 See note on "Eph 5:33"

06158
 \\Grieve not the Holy Spirit of God\\ (\\m lupeite to pneuma to hagion\\
 \\tou theou\\). "Cease grieving" or "do not have the habit of
 grieving." Who of us has not sometimes grieved the Holy Spirit?
 \\In whom\\ (\\en hi\\). Not "in which." \\Ye were sealed\\
 (\\esphragisthte\\). See
 # 1:13
 for this verb, and
 # 1:14
 for \\apolutrses\\, the day when final redemption is realized.

06159
 \\Bitterness\\ (\\pikria\\). Old word from \\pikros\\ (bitter), in N.T. only
 here and
 # Ac 8:23; Ro 3:14; Heb 12:15
 \\Clamour\\ (\\kraug\\). Old word for outcry
 # Mt 25:6; Lu 1:42
 See
 # Col 3:8
 for the other words. \\Be put away\\ (\\artht\\). First aorist passive
 imperative of \\air\\, old verb, to pick up and carry away, to make
 a clean sweep.

06160
 \\Be ye kind to one another\\ (\\ginesthe eis alllous chrstoi\\).
 Present middle imperative of \\ginomai\\, "keep on becoming kind
 (\\chrstos\\, used of God in
 # Ro 2:4
 toward one another." See
 # Col 3:12
 \\Tenderhearted\\ (\\eusplagchnoi\\). Late word (\\eu, splagchna\\) once in
 Hippocrates, in LXX, here and
 # 1Pe 3:8
 in N.T.

06161
 \\Imitators of God\\ (\\mimtai tou theou\\). This old word from
 \\mimeomai\\ Paul boldly uses. If we are to be like God, we must
 imitate him.

06162
 \\An offering and a sacrifice to God\\ (\\prosphoran kai thusian ti\\
 \\thei\\). Accusative in apposition with \\heauton\\ (himself). Christ's
 death was an offering to God "in our behalf" (\\huper hmn\\) not an
 offering to the devil (Anselm), a ransom (\\lutron\\) as Christ
 himself said
 # Mt 20:28
 Christ's own view of his atoning death. \\For an odour of a sweet\\
 \\smell\\ (\\eis osmn eudias\\). Same words in
 # Php 4:18
 from
 # Le 4:31
 (of the expiatory offering). Paul often presents Christ's death
 as a propitiation
 # Ro 3:25
 as in
 # 1Jo 2:2

06163
 \\Or covetousness\\ (\\ pleonexia\\). In bad company surely. Debasing
 like sensuality. \\As becometh saints\\ (\\kaths prepei hagiois\\). It
 is "unbecoming" for a saint to be sensual or covetous.

06164
 \\Filthiness\\ (\\aischrots\\). Old word from \\aischros\\ (base), here
 alone in N.T. \\Foolish talking\\ (\\mrologia\\). Late word from
 \\mrologos\\ (\\mros, logos\\), only here in N.T. \\Jesting\\
 (\\eutrapelia\\). Old word from \\eutrapelos\\ (\\eu, trep\\, to turn)
 nimbleness of wit, quickness in making repartee (so in Plato and
 Plutarch), but in low sense as here ribaldry, scurrility, only
 here in N.T. All of these disapproved vices are \\hapax legomena\\ in
 the N.T. \\Which are not befitting\\ (\\ha ouk anken\\). Same idiom
 (imperfect with word of propriety about the present) in
 # Col 3:18
 Late MSS. read \\ta ouk ankonta\\ like \\ta m kathkonta\\ in
 # Ro 1:28

06165
 \\Ye know of a surety\\ (\\iste ginskontes\\). The correct text has
 \\iste\\, not \\este\\. It is the same form for present indicative
 (second person plural) and imperative, probably indicative here,
 "ye know." But why \\ginskontes\\ added? Probably, "ye know
 recognizing by your own experience." \\No\\ (\\ps--ou\\). Common idiom
 in the N.T. like the Hebrew= _oudeis_ (Robertson, _Grammar_, p.
 732). \\Covetous man\\ (\\pleonekts, pleon ech\\). Old word, in N.T.
 only here and
 # 1Co 5:10; 6:10
 \\Which is\\ (\\ho estin\\). So Aleph B. A D K L have \\hos\\ (who), but
 \\ho\\ is right. See
 # Col 3:14
 for this use of \\ho\\ (which thing is). On \\eidlolatrs\\ (idolater)
 see
 # 1Co 5:10
 \\In the Kingdom of Christ and God\\ (\\en ti basileii tou Christou\\
 \\kai theou\\). Certainly the same kingdom and Paul may here mean to
 affirm the deity of Christ by the use of the one article with
 \\Christou kai theou\\. But Sharp's rule cannot be insisted on here
 because \\theos\\ is often definite without the article like a proper
 name. Paul did teach the deity of Christ and may do it here.

06166
 \\With empty words\\ (\\kenois logois\\). Instrumental case. Probably
 Paul has in mind the same Gnostic praters as in
 # Col 2:4
 See
 # 2:2

06167
 \\Partakers with them\\ (\\sunmetochoi autn\\). Late double compound,
 only here in N.T., joint (\\sun\\) shares with (\\metochoi\\) them
 (\\autn\\). These Gnostics.

06168
 \\But now light\\ (\\nun de phs\\). Jesus called his disciples the light
 of the world
 # Mt 5:14

06169
 \\The fruit of light\\ (\\ho karpos tou phtos\\). Two metaphors (fruit,
 light) combined. See
 # Ga 5:22
 for "the fruit of the Spirit." The late MSS. have "spirit" here
 in place of "light." \\Goodness\\ (\\agathosuni\\). Late and rare word
 from \\agathos\\. See
 # 2Th 1:11; Ga 5:22

06170
 \\Proving\\ (\\dokimazontes\\). Testing and so proving.

06171
 \\Have no fellowship with\\ (\\m sunkoinneite\\). No partnership with,
 present imperative with \\m\\. Followed by associative instrumental
 case \\ergois\\ (works). \\Unfruitful\\ (\\akarpois\\). Same metaphor of
 verse
 # 9
 applied to darkness (\\skotos\\). \\Reprove\\ (\\elegchete\\). Convict by
 turning the light on the darkness.

06172
 \\In secret\\ (\\kruphi\\). Old adverb, only here in N.T. Sin loves the
 dark. \\Even to speak of\\ (\\kai legein\\). And yet one must sometimes
 speak out, turn on the light, even if to do so is disgraceful
 (\\aischron\\, like
 # 1Co 11:6

06173
 \\Are made manifest by the light\\ (\\hupo tou phtos phaneroutai\\).
 Turn on the light. Often the preacher is the only man brave
 enough to turn the light on the private sins of men and women or
 even those of a community.

06174
 \\Wherefore he saith\\ (\\dio legei\\). Apparently a free adaptation of
 # Isa 26:19; 60:1
 The form \\anasta\\ for \\anastthi\\ (second person singular imperative
 second aorist active of \\anistmi\\) occurs in
 # Ac 12:7
 \\Shall shine\\ (\\epiphausei\\). Future active of \\epiphausk\\, a form
 occurring in Job
 # Job 25:5; 31:26
 a variation of \\epiphsk\\. The last line suggests the possibility
 that we have here the fragment of an early Christian hymn like
 # 1Ti 3:16

06175
 \\Carefully\\ (\\akribs\\). Aleph B 17 put \\akribs\\ before \\ps\\ (how)
 instead of \\ps akribs\\ (how exactly ye walk) as the Textus
 Receptus has it. On \\akribs\\ (from \\akribs\\) see
 # Mt 2:8; Lu 1:3
 \\Unwise\\ (\\asophoi\\). Old adjective, only here in N.T.

06176
 \\Redeeming the time\\ (\\exagorazomenoi ton kairon\\). As in
 # Col 4:5
 which see.

06177
 \\Be ye not foolish\\ (\\m ginesthe aphrones\\). "Stop becoming
 foolish."

06178
 \\Be not drunken with wine\\ (\\m methuskesthe oini\\). Present passive
 imperative of \\methusk\\, old verb to intoxicate. Forbidden as a
 habit and to stop it also if guilty. Instrumental case \\oini\\.
 \\Riot\\ (\\astia\\). Old word from \\astos\\ (adverb \\asts\\ in
 # Lu 15:13
 in N.T. only here,
 # Tit 1:6; 1Pe 4:4
 \\But be filled with the Spirit\\ (\\alla plrousthe en pneumati\\). In
 contrast to a state of intoxication with wine.

06179
 \\To the Lord\\ (\\ti Kurii\\). The Lord Jesus. In
 # Col 3:16
 we have \\ti thei\\ (to God) with all these varieties of praise,
 another proof of the deity of Christ. See
 # Col 3:16
 for discussion.

06180
 \\In the name of our Lord Jesus Christ\\ (\\en onomati tou Kuriou hmn\\
 \\Isou Christou\\). Jesus had told the disciples to use his name in
 prayer
 # Joh 16:23
 \\To God, even the Father\\ (\\ti thei kai patri\\). Rather, "the God
 and Father."

06181
 \\Subjecting yourselves to one another\\ (\\hupotassomenoi alllois\\).
 Present middle participle of \\hupotass\\, old military figure to
 line up under
 # Col 3:18
 The construction here is rather loose, coordinate with the
 preceding participles of praise and prayer. It is possible to
 start a new paragraph here and regard \\hupotassomenoi\\ as an
 independent participle like an imperative.

06182
 \\Be in subjection\\. Not in the Greek text of B and Jerome knew of
 no MS. with it. K L and most MSS. have \\hupotassesthe\\ like
 # Col 3:18
 while Aleph A P have \\hupotassesthsan\\ (let them be subject to).
 But the case of \\andrasin\\ (dative) shows that the verb is
 understood from verse
 # 21
 if not written originally. \\Idiois\\ (own) is genuine here, though
 not in
 # Col 3:18
 \\As unto the Lord\\ (\\hs ti Kurii\\). So here instead of \\hs anken\\
 \\en Kurii\\ of
 # Col 3:18

06183
 \\For the husband is the head of the wife\\ (\\hoti anr estin kephal\\
 \\ts gunaikos\\). "For a husband is head of the (his) wife." No
 article with \\anr\\ or \\kephal\\. \\As Christ also is the head of the\\
 \\church\\ (\\hs kai ho Christos kephal ts ekklsias\\). No article
 with \\kephal\\, "as also Christ is head of the church." This is the
 comparison, but with a tremendous difference which Paul hastens
 to add either in an appositional clause or as a separate
 sentence. \\Himself the saviour of the body\\ (\\autos str tou\\
 \\smatos\\). He means the church as the body of which Christ is head
 and Saviour.

06184
 \\But\\ (\\alla\\). Perhaps, "nevertheless," in spite of the difference
 just noted. Once again the verb \\hupotass\\ has to be supplied in
 the principal clause before \\tois andrasin\\ either as indicative
 (\\hupotassontai\\) or as imperative (\\hupotassesthsan\\).

06185
 \\Even as Christ also loved the church\\ (\\kaths kai ho Christos\\
 \\gapsen tn ekklsian\\). This is the wonderful new point not in
 # Col 3:19
 that lifts this discussion of the husband's love for his wife to
 the highest plane.

06186
 \\That he might sanctify it\\ (\\hina autn hagiasi\\). Purpose clause
 with \\hina\\ and the first aorist active subjunctive of \\hagiaz\\.
 Jesus stated this as his longing and his prayer
 # Joh 17:17-19
 This was the purpose of Christ's death (verse
 # 25
 \\Having cleansed it\\ (\\katharisas\\). First aorist active participle
 of \\kathariz\\, to cleanse, either simultaneous action or
 antecedent. \\By the washing of water\\ (\\ti loutri tou hudatos\\). If
 \\loutron\\ only means bath or bathing-place ( = \\loutron\\), then
 \\loutri\\ is in the locative. If it can mean bathing or washing, it
 is in the instrumental case. The usual meaning from Homer to the
 papyri is the bath or bathing-place, though some examples seem to
 mean bathing or washing. Salmond doubts if there are any clear
 instances. The only other N.T. example of \\loutron\\ is in
 # Tit 3:5
 The reference here seems to be to the baptismal bath (immersion)
 of water, "in the bath of water." See
 # 1Co 6:11
 for the bringing together of \\apelousasthe\\ and \\hgiasthte\\.
 Neither there nor here does Paul mean that the cleansing or
 sanctification took place in the bath save in a symbolic fashion
 as in
 # Ro 6:4-6
 Some think that Paul has also a reference to the bath of the
 bride before marriage. Still more difficult is the phrase "with
 the word" (\\en rmati\\). In
 # Joh 17:17
 Jesus connected "truth" with "sanctify." That is possible here,
 though it may also be connected with \\katharisas\\ (having
 cleansed). Some take it to mean the baptismal formula.

06187
 \\That he might present\\ (\\hina parastsi\\). Final clause with \\hina\\
 and first aorist active subjunctive of \\paristmi\\ (see
 # Col 1:22
 for parallel) as in
 # 2Co 11:2
 of presenting the bride to the bridegroom. Note both \\autos\\
 (himself) and \\heauti\\ (to himself). \\Glorious\\ (\\endoxon\\). Used of
 splendid clothing in
 # Lu 7:25
 \\Spot\\ (\\spilos\\). Late word, in N.T. only here and
 # 2Pe 2:13
 but \\spilo\\, to defile in
 # Jas 3:6; Jude 1:23
 \\Wrinkle\\ (\\rutida\\). Old word from \\ru\\, to contract, only here in
 N.T. \\But that it should be holy and without blemish\\ (\\all' hina i\\
 \\hagia kai ammos\\). Christ's goal for the church, his bride and
 his body, both negative purity and positive.

06188
 \\Even so ought\\ (\\houts opheilousin\\). As Christ loves the church
 (his body). And yet some people actually say that Paul in
 # 1Co 7
 gives a degrading view of marriage. How can one say that after
 reading
 # Eph 5:22-33
 where the noblest picture of marriage ever drawn is given?

06189
 \\Nourisheth\\ (\\ektrephei\\). Old compound with perfective sense of \\ek\\
 (to nourish up to maturity and on). In N.T. only here and
 # 6:4
 \\Cherisheth\\ (\\thalpei\\). Late and rare word, once in a marriage
 contract in a papyrus. In N.T. only here and
 # 1Th 2:7
 Primarily it means to warm (Latin _foveo_), then to foster with
 tender care as here. \\Even as Christ also\\ (\\kaths kai ho\\
 \\Christos\\). Relative (correlative) adverb pointing back to \\houts\\
 at the beginning of the sentence (verse
 # 28
 and repeating the statement in verse
 # 25

06190
 \\Of his flesh and of his bones\\ (\\ek ts sarkos autou kai ek tn\\
 \\osten autou\\). These words are in the Textus Receptus (Authorized
 Version) supported by D G L P cursives Syriac, etc., though
 wanting in Aleph A B 17 Bohairic. Certainly not genuine.

06191
 \\For this cause\\ (\\anti toutou\\). "Answering to this" = \\heneken\\
 \\toutou\\ of
 # Ge 2:24
 in the sense of \\anti\\ seen in \\anth' hn\\
 # Lu 12:3
 This whole verse is a practical quotation and application of the
 language to Paul's argument here. In
 # Mt 19:5
 Jesus quotes
 # Ge 2:24
 It seems absurd to make Paul mean Christ here by \\anthrpos\\ (man)
 as some commentators do.

06192
 \\This mystery is great\\ (\\to mustrion touto mega estin\\). For the
 word "mystery" see
 # 1:9
 Clearly Paul means to say that the comparison of marriage to the
 union of Christ and the church is the mystery. He makes that
 plain by the next words. \\But I speak\\ (\\eg de leg\\). "Now I mean."
 Cf.
 # 1Co 7:29; 15:50
 \\In regard of Christ and of the church\\ (\\eis Christon kai [eis] tn\\
 \\ekklsian\\). "With reference to Christ and the church." That is
 all that \\eis\\ here means.

06193
 \\Nevertheless\\ (\\pln\\). "Howbeit," not to dwell unduly (Abbott) on
 the matter of Christ and the church. \\Do ye also severally love\\
 (\\kai humeis hoi kath' hena hekastos agapt\\). An unusual idiom.
 The verb \\agapt\\ (present active imperative) agrees with
 \\hekastos\\ and so is third singular instead of \\agapte\\ (second
 plural) like \\humeis\\. The use of \\hoi kath' hena\\ after \\humeis\\ =
 " ye one by one " and then \\hekastos\\ takes up (individualizes) the
 "one" in partitive apposition and in the third person. \\Let the\\
 \\wife see that she fear\\ (\\h gun hina phobtai\\). There is no verb
 in the Greek for "let see" (\\blepet\\). For this use of \\hina\\ with
 the subjunctive as a practical imperative without a principal
 verb (an elliptical imperative) see
 # Mr 5:23; Mt 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29; 5:33
 (Robertson, _Grammar_, p. 994). "Fear" (\\phobtai\\, present middle
 subjunctive) here is "reverence."


06194
 \\Right\\ (\\dikaion\\). In
 # Col 3:20
 it is \\euareston\\ (well-pleasing).

06195
 \\Which\\ (\\htis\\). "Which very" = "for such is." \\The first\\
 \\commandment with promise\\ (\\entol prt en epaggelii\\). \\En\\ here
 means "accompanied by" (Alford). But why "with a promise"? The
 second has a general promise, but the fifth alone
 # Ex 20:12
 has a specific promise. Perhaps that is the idea. Some take it to
 be first because in the order of time it was taught first to
 children, but the addition of \\en epaggelii\\ here to \\prt\\ points
 to the other view.

06196
 \\That it may be well with thee\\ (\\hina eu soi gentai\\). From
 # Ex 20:12
 "that it may happen to thee well." \\And thou mayest live long on\\
 \\the earth\\ (\\kai esi makrochronios epi ts gs\\). Here \\esi\\ (second
 person singular future middle) takes the place of \\geni\\ in the
 LXX (second person singular second aorist middle subjunctive).
 \\Makrochronios\\ is a late and rare compound adjective, here only in
 N.T. (from LXX,
 # Ex 20:12

06197
 \\Provoke not to anger\\ (\\m parorgizete\\). Rare compound, both N.T.
 examples (here and
 # Ro 10:19
 are quotations from the LXX. The active, as here, has a causative
 sense. Parallel in sense with \\m erethizete\\ in
 # Col 3:21
 Paul here touches the common sin of fathers. \\In the chastening\\
 \\and admonition of the Lord\\ (\\en paideii kai nouthesii tou\\
 \\kuriou\\). \\En\\ is the sphere in which it all takes place. There are
 only three examples in the N.T. of \\paideia\\, old Greek for
 training a \\pais\\ (boy or girl) and so for the general education
 and culture of the child. Both papyri and inscriptions give
 examples of this original and wider sense (Moulton and Milligan,
 _Vocabulary_). It is possible, as Thayer gives it, that this is
 the meaning here in
 # Eph 6:4
 In
 # 2Ti 3:16
 adults are included also in the use. In
 # Heb 12:5,7,11
 the narrower sense of "chastening" appears which some argue for
 here. At any rate \\nouthesia\\ (from \\nous, tithmi\\), common from
 Aristophanes on, does have the idea of correction. In N.T. only
 here and
 # 1Co 10:11; Tit 3:10

06198
 \\With fear and trembling\\ (\\meta phobou kai tromou\\). This addition
 to
 # Col 3:22

06199
 \\But as servants of Christ\\ (\\all' hs douloi Christou\\). Better
 "slaves of Christ" as Paul rejoiced to call himself
 # Php 1:1
 \\Doing the will of God\\ (\\poiountes to thelma tou theou\\). Even
 while slaves of men.
