III. 12]
[← ] καὶ ἐν πᾶσιν Χριστός. 12ἐνδύσασθε 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.