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© ἁγιάσῃ καθαρίσας τῷ “λουτρῷ τοῦ ὕδατος "ἐν ῥήματι, 27. tvac=John
Γπαραστήση αὐτὸς] ἑαυτῷ * ἔνδοξον
Paul; Jude 1; Rev. xxii. 11.
art.), Rom. x. 17; Heb. vi. 5, xi. 3; ch. vi. 17; Paul only. ix. 41, Xxiii. 33; Rom. vi. 13 al.; Luke and Paul only (see Matt. xxvi. 53).
1 Cor. iv. 10 only; 1 Kings ix. 6 al.
d Tit. iii. 5 only; Cant. iv. 2.
XVii. 17, 19; Rom. xv. 16 al. e Ch. iv. το, vi. 2; 6. (without f=2 Cor. xi. 2; Luke ii. 22; Actsi. 3, g Luke vii. 25, xiii. 17;
‘ > , δ + τὴν ἐκκλησίαν μὴ ἔχουσαν
liv. π. αὐτὴν ΕΚ, etc., Vss., Chr., Thdrt.,, al.; avros SABD*FGLP 6, το, 17, 23}, 67”, etc., It., Vulg., Copt., Goth., Greek-Lat. Fathers.
Ghost” (Moule). Haupt, again, makes it = “by means of a word,” supposing the term to be added in order to bring out the wonderfulness of the purification as seen in the fact that it is effected simply by a word, that is to say the word spoken by the person who baptises. Hofmann also gives it the sense of “ with a word,” 1.6. = cleansing it by the utterance of His effective will. Others make it=“‘ by the bath resting on a word,” viz., the Divine command (Storr, ΚΙ., etc.). If we look, however, at the use of the word ῥῆμα in the NT we find that it is applied to any- thing spoken—a sound produced by the voice: (2 Cor. xii. 4; Heb. xii. το); /a declaration (Matt. xxvi. 75; Mark ix. 32, Luke ii. 50, etc.) ; doctrine or instruction (Rom. x. 17, if not = command); or a saying, whether in the form of a message (Rom. x. 8), a command (Luke v. 5), or a promise (Luke i. 38, ii. 29). In Paul’s Epistles and in Hebrews, it appears to be used mostly, if not exclusively, of a word proceeding directly or indirectly from God (cf. Ell.inloc.). It has indeed another sense, that of ‘‘thing,” corre-
sponding to the Hebr. 9, “ the thing
spoken of,” ‘the thing enjoined,” etc. (ε.ϱ., Matt. xviii. 16; Luke i. 37, ii. 15; Acts x. 37; 2 Cor. xiii. 1). This sense is claimed for it by some in Rom. i. 8, 13-21. But it is scarcely applicable here. Hence here it may best be taken to refer either to the word of promise, that is the Divine pro- mise of forgiveness (Mark xvi. 16), or to the preached Gospel. It has alsothe great advantage of being in harmony with the ῥῆμα Θεοῦ in chap. vi.17. Itis true that ῥῆμα is not quite the same as λόγος, but carries with it the definite sense of the spoken word; and that, consequently, it may not be taken to designate the Gospel here in the subjective sense of divine truth, the Word of God in respect of its spirit- ual contents, or as a revelation of grace. But it may have the sense of that truth as ont, the preached Word or Gospel.
ith the former sense the clause will de- fine the purification as being in accordance with or dependent on the Divine promise,