Ephesians:5:22-33

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rwp @Ephesians:5:22 @{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 strkjv @Colossians:3:18 |, while Aleph A P have \hupotassesth “san \ (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 strkjv @Colossians:3:18 |. {As unto the Lord } (\h “s t “i Kuri “i \). Songs:here instead of \h “s an ˆken en Kuri “i \ of strkjv @Colossians:3:18 |. rwp @Ephesians:5:23 @{For the husband is the head of the wife } (\hoti an ˆr estin kephal ˆ t ˆs gunaikos \). "For a husband is head of the (his ) wife ." No article with \an ˆr \ or \kephal ˆ\. {As Christ also is the head of the church } (\h “s kai ho Christos kephal ˆ t ˆs ekkl ˆsias \). No article with \kephal ˆ\, "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 s “t ˆr tou s “matos \). He means the church as the body of which Christ is head and Saviour . rwp @Ephesians:5:24 @{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 (\hupotassesth “san \). rwp @Ephesians:5:25 @{Even as Christ also loved the church } (\kath “s kai ho Christos ˆgap ˆsen t ˆn ekkl ˆsian \). This is the wonderful new point not in strkjv @Colossians:3:19 | that lifts this discussion of the husband 's love for his wife to the highest plane . rwp @Ephesians:5:26 @{That he might sanctify it } (\hina aut ˆn hagias ˆi \). Purpose clause with \hina \ and the first aorist active subjunctive of \hagiaz “\. Jesus stated this as his longing and his prayer (John: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 } (\t “i loutr “i tou hudatos \). If \loutron \ only means bath or bathing-place ( = \loutron \), then \loutr “i \ 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 strkjv @Titus:3:5 |. The reference here seems to be to the baptismal bath (immersion ) of water , "in the bath of water ." See strkjv @1Corinthians:6:11 | for the bringing together of \apelousasthe \ and \h ˆgiasth ˆte \. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in strkjv @Romans: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 r ˆmati \). In strkjv @John: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 . rwp @Ephesians:5:27 @{That he might present } (\hina parast ˆs ˆi \). Final clause with \hina \ and first aorist active subjunctive of \parist ˆmi \ (see strkjv @Colossians:1:22 | for parallel ) as in strkjv @2Corinthians:11:2 | of presenting the bride to the bridegroom . Note both \autos \ (himself ) and \heaut “i \ (to himself ). {Glorious } (\endoxon \). Used of splendid clothing in strkjv @Luke:7:25 |. {Spot } (\spilos \). Late word , in N .T . only here and strkjv @2Peter:2:13 |, but \spilo “\, to defile in strkjv @James:3:6 ; strkjv @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 ˆi hagia kai am “mos \). Christ 's goal for the church , his bride and his body , both negative purity and positive . rwp @Ephesians:5:28 @{Even so ought } (\hout “s opheilousin \). As Christ loves the church (his body ). And yet some people actually say that Paul in strkjv @1Corinthians:7 | gives a degrading view of marriage . How can one say that after reading strkjv @Ephesians:5:22-33 | where the noblest picture of marriage ever drawn is given ? rwp @Ephesians:5:29 @{Nourisheth } (\ektrephei \). Old compound with perfective sense of \ek \ (to nourish up to maturity and on ). In N .T . only here and strkjv @6:4 |. {Cherisheth } (\thalpei \). Late and rare word , once in a marriage contract in a papyrus . In N .T . only here and strkjv @1Thessalonians:2:7 |. Primarily it means to warm (Latin _foveo_ ), then to foster with tender care as here . {Even as Christ also } (\kath “s kai ho Christos \). Relative (correlative ) adverb pointing back to \hout “s \ at the beginning of the sentence (verse 28 |) and repeating the statement in verse 25 |. rwp @Ephesians:5:30 @{Of his flesh and of his bones } (\ek t ˆs sarkos autou kai ek t “n oste “n 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 . rwp @Ephesians:5:31 @{For this cause } (\anti toutou \). "Answering to this " = \heneken toutou \ of strkjv @Genesis:2:24 |, in the sense of \anti \ seen in \anth ' h “n \ (Luke:12:3 |). This whole verse is a practical quotation and application of the language to Paul 's argument here . In strkjv @Matthew:19:5 | Jesus quotes strkjv @Genesis:2:24 |. It seems absurd to make Paul mean Christ here by \anthr “pos \ (man ) as some commentators do . rwp @Ephesians:5:32 @{This mystery is great } (\to must ˆrion touto mega estin \). For the word "mystery " see strkjv @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 . strkjv @1Corinthians:7:29 ; strkjv @15:50 |. {In regard of Christ and of the church } (\eis Christon kai [eis ] t ˆn ekkl ˆsian \). "With reference to Christ and the church ." That is all that \eis \ here means . rwp @Ephesians:5:33 @{Nevertheless } (\pl ˆn \). "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 agap ƒt “\). An unusual idiom . The verb \agap ƒt “\ (present active imperative ) agrees with \hekastos \ and so is third singular instead of \agap ƒte \ (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 ˆ gun ˆ hina phob ˆtai \). 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 strkjv @Mark:5:23 ; strkjv @Matthew:20:32 ; strkjv @1Corinthians:7:29 ; strkjv @2Corinthians:8:7 ; strkjv @Ephesians:4:29 ; strkjv @5:33 | (Robertson , _Grammar_ , p . 994 ). "Fear " (\phob ˆtai \, present middle subjunctive ) here is "reverence ."

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