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Eph_5:16. Accompanying modal definition to the preceding ὡς σόφοι : ementes vobis (middle) opportunitatem, i.e. in that you make your own the right point of time for such walk, do not let it pass by unused. In this figurative conception the doing of that for which the point of time is fitted, is thought of as the purchase-price, by which the καιρός becomes ours. Comp. Col_4:5; LXX. Dan_2:8; Antonin. vi. 26: κερδαντέον τὸ παρόν , Plut. Philop. 15: καιρὸν ἁρπάζειν . The opposite is καιρὸν παρίεναι , Thucyd. iv. 27. Gal_6:10 is parallel as to substance. Classical writers say καιρ . πρίασθαι , Dem. 120. 26, 187. 22, but in the proper sense of buying for money. Others have thought of the sacrifice of all earthly things and of all lusts as the purchase-price (Chrysostom, Theophylact, Oecumenius; comp. also Augustine, Flacius, Zanchius, Estius, Rückert, and others); but this is imported, since the context yields nothing else than the fulfilment of duty meant by the ἀκριβῶς περιπατεῖν ; hence we have not, with Harless, to interpret it of the right moment “for letting the light of correction break in upon the darkness of sin” (comp. Michaelis and Rosenmüller), which would be to revert, at variance with the context, to the topic of the ἔλεγξις already ended. Luther[266] incorrectly renders: “Suit yourselves to the time.” That would be δουλεύειν τῷ καιρῷ , Rom_12:11. Similarly also Grotius (comp. Hammond): “quovis labore ac verborum honestis obsequiis vitate pericula et diem de die ducite.” Comp. Bengel, who compares Amo_5:13, and understands the prudent letting the evil day pass over “quiescendo vel certe modice agendo,” whereby the better time is purchased, in order to make the more use thereof. In opposition to Grotius and Bengel, it may be urged that this alleged mode of the ἐξαγοράζειν τὸν καιρόν is not mentioned by Paul, but imported by the expositor, and that the counsel of such a trimming behaviour is hardly compatible with the moral decision of the apostle, and with his expectation of the approaching end of the αἰὼς οὗτος . We may add that the compound ἐξαγορ . is not here to be understood as redeem (Gal_3:13; Gal_4:5), as e.g. Bengel would take it (from the power of evil men), and Calvin (from the devil), seeing that the context does not suggest such reference; but the ἐκ in the composition is intensive, and denotes what is entire, utter, as also in Plut. Crass. 2; Polyb. iii. 42. 2; Dan_2:8.
ὅτι αἱ ἡμέραι πονηραί εἰσι ] supplies a motive for the ἘΞΑΓ . Τ . ΚΑΙΡ ., for the days, the present times, are evil, for moral corruption is now in vogue. So much the more must it intimately concern you as Christians (for how exalted is their task above the wickedness of the present time! Php_2:15; Php_3:20) τὸν καιρὸν ἐξαγοράζεσθαι . Beza, Flacius, Grotius, Hammond, Rosenmüller, and others refer ΠΟΝΗΡΑΊ to the misfortune of the time (Gen_47:9; Psa_49:6 [5]); but the context opposes the moral bearing of the Christian to the immoral condition of the time. According to de Wette’s here very unfounded scepticism, the writer is indistinct and hesitating, because he is bringing Col_4:5. into another connection.
[266] Who in earlier editions had rightly: release the time.