The most probable explanation is, that as the apostle’s design is not merely to teach the nature of the relation between husband and wife, but also that between Christ and the church, the clause in question is added for that purpose, without any bearing on the conjugal relation. This clause is not in apposition with the preceding, but is an independent proposition. Christ is the head of the church ; and he is the Saviour of his body.
V. 24. But, ἀλλά, 1. 6. notwithstanding there is this peculiarity in the relation of Christ to the church which has no parallel in the relation of the wife to the husband, ‘nevertheless, as the husband is the head of the wife, let the wife be subject to her husband in every thing, even as the church is subject to Christ her head.’ Our translators give ἀλλά here a syllogistic force and render it, therefore, as though it introduced the con- clusion from the preceding argument. But this is contrary to the common use of the particle and is unnecessary, as its ordinary meaning gives a good sense.
As verse 22 teaches the nature of the subjection of the wife to her husband, and verse 23 its ground, this verse teaches its extent. She is to be subject ἐν παντί, in every thing. That is, the subjection is not limited to any one sphere or department of the social life, but extends to all. The wife is not subject as to some things, and independent as to others, but she is subject as to all. This of course does not mean that the authority of the husband is unlimited. It teaches its extent, not its degree. It extends over all depart-