i. 27 LXX) or Σκυθόπολις, which seems to have been derived from a

settlement on this occasion (Plin. _N.H._ v. 16; see Ewald. _Gesch._ III. p. 689 sq., Grove s.v. _Scythopolis_ in Smith’s _Bibl. Dict._).

Hence Justin, _Dial._ § 28 (p. 246 A), describing the largeness of the new dispensation, says κἂν Σκύθης ᾖ τις ἢ Πέρσης, ἔχει δὲ τὴν τοῦ Θεοῦ γνῶσιν καὶ τοῦ Χριστοῦ αὐτοῦ καὶ φυλάσσει τὰ αἴωνια δίκαια ... φίλος ἐστὶ τῷ Θεῷ, where he singles out two different but equally low types of barbarians, the Scythians being notorious for their ferocity, the Persians for their licentiousness (Clem. Alex. _Pæd._ i. 7, p. 131, _Strom._ iii. 2, p. 515, and the Apologists generally). So too the Pseudo-Lucian, _Philopatris_ 17, satirising Christianity, ΚΡ. τόδε εἶπε, εἰ καὶ τὰ τῶν Σκυθῶν ἐν τῷ οὐρανῷ ἐγχαράτουσι. ΤΡ. πάντα, εἰ τύχοι γε χρηστὸς καὶ ἐν ἔθνεσι. From a misconception of this passage in the Colossians, heresiologers distinguished four main forms of heresy in the pre-Christian world, βαρβαρισμός, σκυθισμός, ἑλληνισμός, ἰουδαϊσμός; so Epiphan. _Epist. ad. Acac._ 2 σαφῶς γὰρ περὶ τούτων τῶν τεσσάρων αἱρέσεων ὁ ἀπόστολος ἐπιτεμὼν ἔφη, Ἐν γὰρ Χριστῷ Ἰησοῦ οὐ βάρβαρος, οὐ Σκύθης, οὐχ Ἕλλην, οὐκ Ἰουδαῖος, ἀλλὰ καινὴ κτίσις: comp. _Hær._ i. 4, 7 sq., I. p. 5, 8 sq., _Anaceph._ II. pp. 127, 129 sq.

τὰ πάντὰ κ.τ.λ.] ‘_Christ is all things and in all things._’ Christ has dispossessed and obliterated all distinctions of religious prerogative and intellectual preeminence and social caste; Christ has substituted Himself for all these; Christ occupies the whole sphere of human life and permeates all its developments; comp. Ephes. i. 23 τοῦ τὰ πάντα ἐν πᾶσιν πληρουμένου. For τὰ πάντα, which is stronger than οἱ πάντες, see Gal. iii. 22 συνέκλεισεν ἡ γραφὴ τὰ πάντα ὑπὸ ἁμαρτίαν with the note. In this passage ἐν πᾶσιν is probably neuter, as in 2 Cor. xi. 6, Phil. iv. 12, 1 Tim. iii. II, 2 Tim. ii. 7, iv. 5, Ephes. iv. 6, vi. 16.

In the parallel passage Gal. iii. 28 the corresponding clause is πάντες ὑμεῖς ἑῖς ἐστὲ ἐν Χριστῷ Ἰησοῦ. The inversion here accords with a chief motive of the epistle, which is to assert the absolute and universal supremacy of Christ; comp. i. 17 sq., ii. 10 sq., 19. The two parts of the antithesis are combined in our Lord’s saying, Joh. xiv. 20 ὑμεῖς ἐν ἐμοί, κἀγὼ ἐν ὑμῖν.

III. 12]

καὶ ἐν πᾶσιν Χριστός. ^{12}ἐνδύσασθε οὖν, ὡς ἐκλεκτοὶ

12–15. ‘Therefore, as the elect of God, as a people consecrated to His service and specially endowed with His love, array yourselves in hearts of compassion, in kindliness and humility, in a gentle and yielding spirit. Bear with one another: forgive freely among yourselves. As your Master forgave you His servants, so ought ye to forgive your fellow-servants. And over all these robe yourselves in love; for this is the garment which binds together all the graces of perfection. And let the one supreme umpire in your hearts, the one referee amidst all your difficulties, be the peace of Christ, which is the destined goal of your Christian calling, in which is realised the unity belonging to members of one body. Lastly of all; show your gratitude by your thanksgiving.’

12. ἐνδύσασθε οὖν] ‘_Put on therefore_’, as men to whom Christ has become all in all. The incidental mention of Christ as superseding all other relations gives occasion to this argumentative οὖν: comp. iii. 1, 5.

ὡς ἐκλεκτοὶ τοῦ Θεοῦ] ‘_as elect ones of God._’ Comp. Rom. viii. 33, Tit. i. 1. In the Gospels κλητοί and ἐκλεκτοί are distinguished as an outer and an inner circle (Matt. xxii. 14 πολλοὶ γάρ εἰσιν κλητοί, ὀλίγοι δὲ ἐκλεκτοί), κλητοί being those summoned to the privileges of the Gospel and ἐκλεκτοί those appointed to final salvation (Matt. xxiv. 22, 24, 31, Mark xiii. 20, 22, 27, Luke xviii. 7). But in St Paul no such distinction can be traced. With him the two terms seem to be coextensive, as two aspects of the same process, κλητοί having special reference to the goal and ἐκλεκτοί to the starting-point. The same persons are ‘called’ to Christ, and ‘chosen out’ from the world. Thus in 1 Thess. i. 4 εἰδότες τὴν ἐκλογὴν ὑμῶν κ.τ.λ. the word clearly denotes election to Church-membership. Thus also in 2 Tim. ii. 10, where St Paul says that he endures all things διὰ τοὺς ἐκλεκτούς, adding ἵνα καὶ αὐτὸι σωτηρίας τύχωσιν κ.τ.λ., the uncertainty implied in these last words clearly shows that election to final salvation is not meant. In the same sense he speaks of an individual Christian as ‘elect’, Rom. xvi. 13. And again in 1 Cor. i. 26, 27 βλέπετε τὴν κλῆσιν ὑμῶν ... τὰ μῶρα τοῦ κόσμου ἐξελέξατο, the words appear as synonymes. The same is also the usage of St Peter. Thus in an opening salutation he addresses whole Christian communities as ἐκλεκτοί (1 Pet. i. 1; comp. v. 13 ἡ συνεκλεκτὴ ἐν Βαβυλῶνι, i.e. probably ἐκκλησία), as St Paul under similar circumstances (Rom. i. 6, 7, 1 Cor. i. 2) designates them κλητοί; and in another passage (2 Pet. i. 10) he appeals to his readers to make their κλῆσις and ἐκλογή sure. The use of ἐκλεκτός in 2 Joh. 1. 13 is apparently the same; and in Apoc. xvii. 14 οἱ μετ’ αὐτοῦ κλητοὶ καὶ ἐκλεκτοὶ καὶ πιστοί this is also the case, as we may infer from the addition of πιστοί, which points to those who have been _true_ to their ‘calling and election’. Thus the Gospels stand alone in this respect. In fact ἐκλογή denotes election by God not only to final salvation, but to _any_ special privilege or work, whether it be (1) Church-membership, as in the passages cited from the epistles; or (2) The work of preaching, as when St Paul (Acts ix. 15) is called σκεῦος ἐκλογῆς, the object of the ‘election’ being defined in the words following, τοῦ βαστάσαι τὸ ὄνομά μου ἐνώπιον [τῶν] ἐθνῶν τε καὶ βασιλέων κ.τ.λ.; or (3) The Messiahship, 1 Pet. ii. 4, 6; or (4) The fatherhood of the chosen people, as in the case of Isaac and Jacob, Rom. ix. 11; or (5) The faithful remnant under the theocracy, Rom. xi. 5, 7, 28. This last application presents the closest analogy to the idea of final salvation: but even here St Paul treats κλῆσις and ἐκλογή as coextensive, Rom. xi. 28, 29 κατὰ δὲ τὴν ἐκλογὴν ἀγαπητοὶ διὰ τοὺς πατέρας· ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ.

III. 12]

τοῦ Θεοῦ, ἅγιοι [καὶ] ἠγαπημένοι, σπλάγχνα οἰκτιρμοῦ,

ἅγιοι κ.τ.λ.] These are not to be taken as vocatives, but as predicates further defining the meaning of ἐκλεκτοί. All the three terms ἐκλεκτοί, ἅγιοι, ἠγαπημένοι, are transferred from the Old Covenant to the New, from the Israel after the flesh to the Israel after the Spirit. For the two former comp. 1 Pet. ii. 9 γένος ἐκλεκτόν ... ἔθνος ἅγιον; and for the sense of ἅγιοι, ‘the consecrated people of God’, see the note on Phil. i. 1. For the third word, ἠγαπημένοι, see Is. v. 1 Ἄσω δὴ τῷ ἠγαπημένῳ κ.τ.λ., Hos. ii. 25 τὴν οὐκ ἠγαπημένην ἠγαπημένην (as quoted in Rom. ix. 25). In the New Testament it seems to be used always of the objects of _God’s_ love: e.g. 1 Thess. i. 4 εἰδοτές, ἀδελφοὶ ἠγαπημένοι ὑπὸ Θεοῦ, τὴν ἐκλογὴν ὑμῶν, 2 Thess. ii. 13 ἀδελφοὶ ἠγαπημένοι ὑπὸ Κυρίου (comp. Jude 1); and so probably Rev. xx. 9 τὴν πόλιν τὴν ἠγαπημένην. For the connexion of God’s election and God’s love see Rom. xi. 28 (quoted above), 1 Thess. _l.c._ The καὶ is omitted in one or two excellent copies (though it has the great preponderance of authorities in its favour), and it is impossible not to feel how much the sentence gains in force by the omission, ἐκλεκτοὶ Θεοῦ, ἅγιοι, )ηγαπημένοι; comp. 1 Pet. ii. 6.

σπλάγχνα οἰκτιρμοῦ] ‘_a heart of pity_’. For the meaning of σπλάγχνα see the note on Phil. i. 8, and for the whole expression comp. σπλάγχνα ἐλέους Luke i. 78, _Test. xii Patr._ Zab. 7, 8.

III. 12]

χρηστότητα, ταπεινοφροσύνην, πρά"υτητα, μακροθυμίαν·

χρηστότητα κ.τ.λ.] The two words χρηστότης and ταπεινοφροσύνη, ‘kindliness’ and ‘humility’, describe the Christian _temper of mind_ generally, and this in two aspects, as it affects either (1) our relation to others (χρηστότης), or (2) our estimate of self (ταπεινοφροσύνη). For χρηστότης see the note on Gal. v. 22; for ταπεινοφροσύνη, the note on Phil. ii. 3.

πρά"υτητα κ.τ.λ.] These next two words, πρά"υτης and μακροθυμία, denote the _exercise_ of the Christian temper in its outward bearing towards others. They are best distinguished by their opposites. πρά"υτης is opposed to ‘rudeness, harshness’, ἀγρίοτης (Plato _Symp._ 197 D), χαλεπότης (Arist. _H. A._ ix. i); μακροθυμία to ‘resentment, revenge, wrath,’ ὀργή (Prov. xvi. 32), ὀξυχολία (Herm. _Mand._ v. 1, 2). For the meaning of μακροθυμία see above, on i. 11; for the form of πρά"υτης (πράοτης), on Gal. v. 23. The words are discussed in Trench _N. T. Syn._ § xlii. p. 140 sq., § xliii. p. 145 sq., § liii. p. 184 sq. They appear in connexion Ephes. iv. 2, Ign. _Polyc._ 6 μακροθυμήσατε οὖν μετ’ ἀλλήλων ἐν πρά"υτητι.

III. 13]

^{13}ἀνεχόμενοι ἀλλήλων, καὶ χαριζόμενοι ἑαυτοῖς,

13. ἀλλήλων, ἑαυτοῖς] The pronoun is varied, as in Ephes. iv. 32 γίνεσθε εἰς _ἀλλήλους_ χρηστοί ... χαριζόμενοι _ἑαυτοῖς_ κ.τ.λ., 1 Pet. iv. 8–10 τὴν εἰς _ἑαυτοὺς_ ἀγάπην ἐκτενῆ ἔχοντες ... φιλόξενοι εἰς _ἀλλήλους_ ... εἰς ἑαυτοὺς αὐτὸ [τὸ χάρισμα] διακονοῦντες. The reciprocal ἑαυτῶν differs from the reciprocal ἀλλήλων in emphasizing the idea of _corporate unity_: hence it is more appropriate here (comp. Ephes. iv. 2, 32) with χαριζόμενοι than with ἀνεχόμενοι; comp. Xen. _Mem._ iii. 5. 16 ἀντὶ μὲν τοῦ συνεργεῖν _ἑαυτοῖς_ τὰ συμφέροντα, ἐπηρέαζουσιν _ἀλλήλοις_, καὶ φθονοῦσιν _ἑαυτοῖς_ μᾶλλον ἢ τοῖς ἄλλοις ἀνθρώποις ... καὶ προαιροῦνται μᾶλλον οὕτω κερδαίνειν ἀπ’ _ἀλλήλων_ ἢ συνωφελοῦντες _αὑτούς_, where the propriety of the two words in their respective places will be evident; and ib. ii. 7. 12 ἀντὶ ὑφορωμένων ἑαυτὰς ἡδέως _ἀλλήλας_ hέωρων, where the variation is more subtle but not less appropriate. For instances of this use of ἑαυτῶν see Bleek _Hebräerbrief_ iii. 13 (p. 453 sq.), Kühner _>Griech. Gramm._ § 455 (II. p. 497 sq.).

χαριζόμενοι] i.e. ‘forgiving’; see the note on ii. 13. An _a fortiori_ argument lurks under the use of ἑαυτοῖς (rather than ἀλλήλοις): if Christ forgave them, much more should they forgive _themselves_.

III. 14]

ἐάν τις πρός τινα ἔχῃ μομφήν· καθὼς καὶ ὁ Κύριος ἐχαρίσατο ὑμῖν, οὕτως καὶ ὑμεῖς· ^{14}ἐπὶ πᾶσιν δὲ τούτοις

μομφήν] ‘_a complaint_’. As μέμφεσθαι is ‘to find _fault_ with’, referring most commonly to errors of omission, so μομφή here is regarded as a _debt_, which needs to be remitted. The rendering of the A. V. ‘a quarrel’ (= querela) is only wrong as being an archaism. The phrase μομφὴν ἔχειν occurs several times in classical Greek, but generally in poetry: e.g. Eur. _Orest._ 1069, Arist. _Pax_ 664.

καθὼς καὶ κ.τ.λ.] This must not be connected with the preceding words, but treated as an independent sentence, the καθὼς καί being answered by the οὕτως καί. For the presence of καί in both clauses of the comparison see the note on i. 6. The phenomenon is common in the best classical writers, e.g. Xen. _Mem._ i. 6. 3 ὥσπερ καὶ τῶν ἄλλων ἐργων οἱ διδάσκαλοι ... οὕτω καὶ σύ κ.τ.λ.; see the references in Heindorf on Plato _Phædo_ 64 C, _Sophist._ 217 B, and Kühner _Griech. Gramm._ § 524 (II. p. 799).

ὁ Κύριος] This reading, which is better supported than ὁ Χριστός, is also more expressive. It recalls more directly the lesson of the parable which enforces the duty of fellow-servant to fellow-servant; Matt.