mystery ; nevertheless, do you also love your wives.’ That is, although there is something in the relation between Christ and the church which infinitely tran- scends the conjugal relation, nevertheless there is suffi- cient analogy between the cases, to render it obligatory on husbands to love their wives as Christ loves his church. This view of the connection is to be preferred, especially because of the words καὶ ὑμεῖς, you also, which evidently suppose the reference is to what immediately precedes.
Ὑμεῖς of καθ᾽ ἕνα, you severally, ἕκαστος τὴν ἑαν τοῦ γυναῖκα οὕτως ἀγαπάτω ὡς ἑαυτόν, let each one 80 love his wife as himself. The construction varies ; the verb ἁγαπάτω being made to agree with ἕκαστος, in- stead of ὑμεῖς the real subject. The meaning is the same as in ver. 28. The husband is to love his wife as being himself. In the next clause (ἡ δὲ γυνὴ ἵνα φοβῆται τὸν ἄνδρα), ἡ δὲ γυνή is the nominative abso- lute, and iva depends on a verb understood. But as to the woman, let her see, that she reverence her husband. The word φοβέω may express the emotion of fear in all its modifications and in all its degrees from simple respect, through reverence, up to adoration, according to its object. It is, however, in all its degrees an acknowledgment of superiority. The sentiments, there- fore, which lie at the foundation of the marriage rela- tion, which arise out of the constitution of nature, which are required by the command of God, and are essential to the happiness and well-being of the par-
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