it may introduce a minor proposition; cf. Win.-Moult., p. 291; Hartung, Partikl.,
23---26.
» - , οὕτως καὶ at γυναῖκες τοῖς ἶ ἀνδράσιν ἐν παντί.
367
25. οἱ ἄνδρες,
ἀγαπᾶτε τὰς γυναῖκας ἑαυτῶν,” καθὼς καὶ ὁ Χριστὸς ἠγάπησεν τὴν
ε A ~ ἐκκλησίαν καὶ ἢ" ἑαυτὸν " παρέδωκεν ὑπὲρ αὐτῆς, 26. ἵνα αὐτὴν b Ver. 2reft
1 Before ανδρ. insert ιδιοις ΑΌΞΕΞΚΡΕΡ, etc., Vss., Fathers; om. ΜΨΒΡ"Ε "Ες
κ ου alt.
Ξεαυτων om. SAB 5, 17, 23, 49, 57, 7ο, Clem.,, Orig., Cyr., Chr.g; insert DEKL, είς, (τας εαν. Clem.,), Chr., Thdrt.,, al. ; add vpwv FG, Thdrt.,.
ii., p. 384. Others make it = ‘‘ but then, which is the main thing,” etc., supposing ver. 24 to give a second proof of the fact that wives should be obedient to their husbands as to the Lord—a proof drawn from the position held by Christ and by the husband, viz., that of being head (Win.-Moult., p. 565). This, however, would be expressed rather by δέ than by
ἀλλά, the former being the particle that-
in opposing also continues and connects, adding something distinct from what has preceded, while the latter has the full opposing significance, disannulling or dis-
counting something mentioned. before.
(Win.-Moult., p. 551). The ἀλλά, there- fore, must have its full adversative force, and is best rendered '' nevertheless,”’ ‘‘ for all that”. The twenty-fourth verse thus looks to the peculiarity mentioned as belonging to Christ’s headship in dis- tinction from the husband’s, viz., the fact that He is not only Head, but Saviour. And the idea becomes this—‘“ Christ in- deed is Saviour of the body, and that the husband is not; nevertheless the question of obedience is not affected thereby ; for all that, as the Church is subject to Christ, so too are wives to be subject to their husbands” (so subst. Calv., Beng., Mey., Ell., Alf., etc.). In the οὕτως clause ὑποτασσέσθωσαν, ‘let the wives be sub- ject,’ as in RV text and according to most commentators, or better, ὑποτάσσονται, ‘© so are the wives also”’ (as in RV marg.), is to be supplied from the preceding ὑπο- τάσσεται. The ἐν παντί naturally means in everything pertaining to the marriage- relation.
Ver. 25. οἱ ἄνδρες, ἀγαπᾶτε τὰς γυ- γαῖκας [ἑαυτῶν], καθὼς καὶ ὁ Χριστὸς ἠγάπησε τὴν ἐκκλησίαν: husbands, love your wives, even as also Christ loved the Church. The reflexive ἑαυτῶν introduced by the TR after γυναῖκας, as in DKL, Syr., etc., is not found in BWA, 17, Clem., etc., and is properly omitted by LTTr WHRYV. The reading ὑμῶν also occurs in G. We have now the statement of the corresponding duty of husbands. If the wife’s duty is submission,the husband's is
love—a love like Christ’s—a love capable even of suffering and dying for the wife as Christ did for the Church.—kai ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς: and gave Himself up for it. παρέδωκεν, as in v. 2, Gal. il, 20 (παραδόντος ἑαυτόν), Rom. iv. 25 (παρεδόθη), without explanation of that to which He gave Himself; that being understood to be death. This is the measure, therefore, of Christ’s love, and this is the manner of love with which the husband is to meet the wife’s obedience.
Ver. 26. ἵνα αὐτὴν ἁγιάσῃ: that He might sanctify it. Statement of the great object with which Christ in His love for the Church gave Himself up to death for it. An object worthy of the self-sacrifice, described in definite terms and with a solemn significance—the sanctification and cleansing of the Church with a view to its final presentation in perfect holiness at the great day. The verb ἁγιάζειν, a later form of ἁγίζειν (used, ¢.g., by Soph., Oed. Col., 1495; Pindar, Ο., iii., 34, etc.), frequent in biblical and patristic Greek, means to set apart to a sacred use, to consecrate, by external or ceremonial cleansing (Heb. ix. 13; 1 Tim. iv. 5); by an expiation (1 Cor. vi. 11; Heb. x. 10, 14, 29); or by inward, ethical puri- fication (t Thess. v. 23). Most exegetes take ἁγιάσῃ in the third sense here, and this is favoured by the terms which follow in ver. 27. On the other hand, both in the Pauline writings and in the Epistle to the Hebrews (cf. Pfleiderer, Paulinism, Engl. transl., vol. ii., 68, etc.) the domi- nant application of the verb is deliverance from the guilt of sin by means of an ex- piation.—ka8apioas: cleansing it. The verb καθαρίζειν, Hellenistic for καθαίρειν, has certain occasional applications in the NT (e.g., literal cleansing, Matt. xxiii. 26; Luke xi. 39; pronouncing ceremoni- ally clean, Acts x. 15, xi. 9; consecrating by cleansing, Heb. ix. 22, 23); but apart from these it has two main senses—that of ethical purification (2 Cor. vii. 1; James iv. 8), and that of forgiveness, freeing from the guilt of sin (Tit. ii. 14; Heb. ix. 14; 1 John i. 7,9). In the case of this verb,