826
k In this sense, A.1.; cf. Mt. Xix. 29; Mk. i. 20; Lk. xviii. 28; Jo. xiv. 18; Herod.
κ ἀφιέναι.
14. ἡγίασται γὰρ 6 ἀνὴρ 6 ™
12. ᾿ τοῖς δὲ 'Aowtois ἐγὼ] λέγω,! οὐχ 6 Κύριος, εἴ τις ἀδελφὸς γυναῖκα ἔχει "' ἄπιστον καὶ αὐτὴ” " συνευδοκεῖ ° οἰκεῖν ° μετ΄ αὐτοῦ, ph " ἀφιέτω αὐτήν ' 13. καὶ γυνὴ ἥτις 3 ἔχει ἄνδρα ™ ἄπιστον καὶ αὐτὸς ΄ " συνευδοκεῖ 5 "οἰκεῖν "μετ αὐτῆς, μὴ Χ ἀφιέτω αὐτόν:
94 3 ~ 6 ‘ Ῥ c.f απιστος EV τη γυναικι, και " ηγιασται
ν. 30; os. Ant. 7 nm@aG ἐ ὢ a Τα. Sq» BY ch AL ee eee J ἡ γυνὴ η ™amotos ἐν τῷ ἀνδρί ἐπεὶ ἲ ἄρα τὰ τέκνα ὑμῶν * ἀκά-
XV. 7, 1Ο. 1 2 Cor.
xiii. 2; Rom. xi. 7; 1 Th. iv. 13, v. 6; 1 Tim. ν. 20; same idiom in Rey., Acts, and Syn. Gospp.
m See vi. 6.
N.T.; Gen. xxvii. 44. p See i. 2.
pn Rom, i. 32; Lk. xi. 48; Acts viii. 1, xxii. 20; cf. evdox. with inf., i. 21. i q See v. 10.
1 oH. in r 2 Cor. vi. 17 (Isa. lii. 11); Eph. v. 5; freq.
in Syn. Gospp., Acts, and Rev., of πνευµατα; also Acts x. 14; Rev. xvii. 4.
Ἰλεγω εγω: ΝΑΒΟΡ (pre-Syrian and non-Western).
9
αὕτη, latt. vg., Tert.; crit. edd.: see ούτος, ver. 13.
In uncc. no distinction..
δειτις: SYD*GP, latt. vg., Chr., Ambrst., Aug., Dam. (Western).
~
ουτος, all ππος. but DcKL. ενδοκει, B. ® DG add τῃ πιστῃ.
5
Ἱαδελφω, all pre-Syrian unce. ; vg. and syrr., ανδρι.
her get herself reconciled’: the vb. indicates the fact of alienation or dis- sension, but not the side on which it exists (cf. the theological use of καταλ- λάσσω in Rom. v. 1ο f.) ; if the husband disallows her return, she must remain &yapos.—Romanists have inferred from the text, after Aug., and notwithstanding Matt. v. 32, that even adultery leaves the marriage-vow binding on the wronged partner; but this question is not in view here (see Ed. im loc.).
Vv. τὸ, 13. ‘But to the rest’’—as distinguished from Christian couples (1ο) —‘say I, not the Lord”: this is my word, not His. On the problem of mixed marriages, which Jesus had no occasion to regulate, the Ap. delivers his own sentence. Not that he exhorts, whereas the Lord commands (Cm.)— λέγω is a word of authority (virtually repeating παραγγέλλω, 1Ο), as in xiv. 34, 37, XV- 51, 2 Cor. vi. 13, Rom. xii. 3; much less, that he disclaims inspiration upon this point (Or., Tert., Milton), or betrays a doubt of his competence (Baur) : he quoted the dictum of Jesus where it was available, and on the fundamental matter, and indicates frankly that in this further case he is proceeding on his per- sonal judgment. The Christian spouse is forbidden to cast off the non-Christian in terms identical for husband and wife, only γυνὴ ἥτις (or εἴ τις: 13) standing over against ei tis ἀδελφός (12). ᾽Αφϕίημι, used of the ἀνὴρ specifically in ver. 11, is now applied to both parties: cl. Gr. uses ἀποπέμπειν or ἀπολύειν (Matt. v.
31) of the. husband as dismissing the wife, ἀπολείπειν of the wife as deserting the husband ; “in the structure of the two verses, with their solemn repetition, the equal footing of man and wife is indi- cated’’ (Hn.; cf. notes on 2-4 above). συν-ευδοκεῖ, “is jointly well-pleased,’’— implying that the ἄπιστος agrees with the Christian spouse in deprecating sepa- ration, which the latter (after το f.) must needs desire to avoid; cf., for the force of ovve, Luke xi. 48, Acts viii. I.
Ver. 14 obviates the objection which the Christian wife or husband (for the order, see note on 1ο f.) might feel to continued union with an unbeliever (c/. Paul’s own warning in 2 Cor. vi. 14 Π.) : ‘“Will not the saint,’ some one asks, ‘““be defiled, and the ‘limbs of Christ’ (vi. 15) be desecrated by intercourse with aheathen?”’’ Tosuch a protest nytaoTar γὰρ κ.τ.λ. replies: “For the husband that is an unbeliever, has been sanctified in his wife,” and vice versd. ἡγίασται . + « 6 ἄπιστος iS a paradox: it does not affirm a conversion in the unbeliever remaining such—whether iuciptent or prospective (D.W., and some others)— the pf. tense signifies a relationship es- tablished for the non-Christian in the past,—sc. at the conversion of the be- lieving spouse; but man and wife are part of each other, in such a sense (cf. gi. 16 f., by contrast) that the sanctifi- cation of the one includes the other so. far as their wedlock is concerned. The married believer in offering her- (or him-) self to God could not but present hus-