1 Cor. iv. 1). When this is the case, however, whether in classical Greek or in the NT, there appears to be a certain emphasis on the οὕτως, and its more familiar reference is to what precedes. Here, too, the καί favours the relation to the preceding καθὼς καὶ ὁ Χριστός, etc, The idea, therefore, is that even as Christ loved the Church so too ought husbands to love their wives.—aés τὰ ἑαυτῶν σώ-
28—30.
3/1
29. οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ' ἐμίσησεν, ἀλλὰ " ἐκτρέφει n Ch. vie 4 τ ᾿ only ; καὶ “ θάλπει αὐτὴν,” καθὼς Kal ὁ χριστὸς ὃ τὴν ἐκκλησίαν. 30. ὅτι 5 Kings
fol Αα a ‘ - μέλη ἐσμὲν τοῦ σώματος αὐτοῦ, ἐκ τῆς σαρκὸς αὐτοῦ, καὶ ἐκ τῶν
xii. 8, 10 al. οἱ Thess. ii. 7 only; Deut. xxii. 6.
1 την εαυτου σαρκα $¥*, Method., Orig., Victorin., etc.; τὴν σάρκα αὐτου Vulg.,
Tert., Ambrst., Jer., etc.
2 extp. av. κ.θ. DEFG, d, e, f, g, Goth. ; some Vss. repeat αὐτὴν; Method. om.-
altog.
80 κνριος D°EKL, etc., Ar.-pol., Slav., Oec. ; ο Χριστος SABD*FGP 17, etc., It., Vulg., Syr., Copt., Sah., etc., Greek-Lat. Fathers.
pata: as their own bodies. This is not to be reduced to ‘like themselves” (Rosenm., etc.); nor does ὡς here mean simply “like,” as if all that is meant is that the husband’s love for his wife is to be similar to his love for his own body. The ὡς has its qualitative force, = ‘as it were,” “as being’. Christ and hus- band are each head, as Paul has already put it, and as the Church is the body in relation to the former, so is the wife in relation to the latter. The husband, the head, therefore, is to love the wife as being his body, even as Christ loved the Church as forming His body. The idea of hus- band and wife as being one jlesh is prob- ably also in view. ὁ ἀγαπῶν τὴν ἑαυτοῦ γυναῖκα, ἑαυτὸν ἀγαπᾷ: he that loveth his own wife loveth himself. ‘The relation of head and body means that the wife is part of the husband’s se/f. To love his wife, therefore, in this character as being his body, is to love himself. It is a love, consequently, not merely of duty, but of nature—Kata φύσιν as well as κατ᾽ ὀφει- λήν (ΕἸ1.).
Ver. 29. οὐδεὶς γάρ ποτε τὴν ἑαυτοῦ σάρκα ἐμίσησεν: for no one ever hated his own flesh. The yap gives a reason for the preceding statement, looking to the thought, however, rather than to the form ofthestatement. The thoughtis the oneness of husband and wife, the position of the wife as part of the husband’s self; and the connection is this—‘‘he should love her even as Christ loved the Church, for the wife, I say, is as the body in that natural relationship in which the husband is the head, so that in loving her he loves himself ; and this is the reason in nature why he should love her, for according to this to hate his wife is to hate his own flesh, which is contrary to nature and a thing never seen”. σάρξ has here its non-ethical sense, practically τὸ σῶμα (as in Matt. xix. 5; Mark x. 8; 1 Cor. vi. 16, etc.).— GAN’ ἐκτρέφει καὶ θάλπει αὐτήν: but nourisheth and cherisheth it. The
form ἀλλά is preferred again by LTTr WHRV. The ἐκ- in the comp. ἐκτρέφει may point to the careful, continued nourishing from one stage to another, nourishing up to maturity. Ell. takes it to express ‘‘ the evolution and development produced by the τρέφειν ᾿᾿ (so, too, Mey., etc.). As θάλπειν means primarily to warm, some give it the literal sense here, supposing it to leok to the covering and protection of the body as ἐκτρέφει looks to its nourishment—* fovet” spectat amic- tum, says Bengel, ut ‘‘nutrit” victum; and so Mey. But the secondary sense seems more appropriate here, especially in view of the following affirmation regarding Christ, and as it isin 1 Thess. ii. 7.---καθὼς καὶ ὁ Κύριος [Χριστὸς] τὴν ἐκκλησίαν: even as the Lord [Christ] also the Church. For the Κύριος of the TR (with D®KL, etc.) read with the best critics Χριστός, which is given in BXgAD'F, 17, and most Versions and Fathers. That is, ‘even as Christ also nourisheth and cherisheth the Church ”’—a broad statement of Christ’s loving care for His Church, into which no reference to the Lord’s Supper (which is nowhere in view here) as the means by which the nourishing is effected can be dragged (as, e.g., by Kahnis, etc.).