Eph 5:22-6:9 | RWP | e4.org | Be in subjection . Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεσθε like , while Aleph A P have υποτασσεσθÂωσαν (let them be subject to). But the case of ανδρασιν (dative) shows that the verb is understood from verse if not written originally. Ιδιοις (own) is genuine here, though not in . As unto the Lord ( ως τω Κυριω ). So here instead of ως ανηκεν εν Κυριω of .

‏ Ephesians 5:22-33

Be in subjection. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεσθε like Col 3:18, while Aleph A P have υποτασσεσθÂωσαν (let them be subject to). But the case of ανδρασιν (dative) shows that the verb is understood from verse 21 if not written originally. Ιδιοις (own) is genuine here, though not in Col 3:18.

As unto the Lord ( ως τω Κυριω ). So here instead of ως ανηκεν εν Κυριω of Col 3:18.

For the husband is the head of the wife ( οτ ανηρ εστιν κεφαλη της γυναικος ). "For a husband is head of the (his) wife." No article with ανηρ or κεφαλη.

As Christ also is the head of the church ( ως κα ο Χριστος κεφαλη της εκκλησιας ). No article with κεφαλη, "as also Christ is head of the church." This is the comparison, but with a tremendous difference which Paul hastens to add either in an appositional clause or as a separate sentence.

Himself the saviour of the body ( αυτος σωτηρ του σωματος ). He means the church as the body of which Christ is head and Saviour.

But ( αλλα ). Perhaps, "nevertheless," in spite of the difference just noted. Once again the verb υποτασσω has to be supplied in the principal clause before τοις ανδρασιν either as indicative ( υποτασσοντα ) or as imperative ( υποτασσεσθωσαν ).

Even as Christ also loved the church ( καθως κα ο Χριστος ηγαπησεν την εκκλησιαν ). This is the wonderful new point not in Col 3:19 that lifts this discussion of the husband's love for his wife to the highest plane.

That he might sanctify it ( ινα αυτην αγιαση ). Purpose clause with ινα and the first aorist active subjunctive of αγιαζω. Jesus stated this as his longing and his prayer (Joh 17:17-19). This was the purpose of Christ's death (verse 25).

Having cleansed it ( καθαρισας ). First aorist active participle of καθαριζω, to cleanse, either simultaneous action or antecedent.

By the washing of water ( τω λουτρω του υδατος ). If λουτρον only means bath or bathing-place ( = λουτρον ), then λουτρω is in the locative. If it can mean bathing or washing, it is in the instrumental case. The usual meaning from Homer to the papyri is the bath or bathing-place, though some examples seem to mean bathing or washing. Salmond doubts if there are any clear instances. The only other N.T. example of λουτρον is in Tit 3:5. The reference here seems to be to the baptismal bath (immersion) of water, "in the bath of water." See 1Co 6:11 for the bringing together of απελουσασθε and ηγιασθητε. Neither there nor here does Paul mean that the cleansing or sanctification took place in the bath save in a symbolic fashion as in Ro 6:4-6. Some think that Paul has also a reference to the bath of the bride before marriage. Still more difficult is the phrase "with the word" ( εν ρηματ ). In Joh 17:17 Jesus connected "truth" with "sanctify." That is possible here, though it may also be connected with καθαρισας (having cleansed). Some take it to mean the baptismal formula.

That he might present ( ινα παραστηση ). Final clause with ινα and first aorist active subjunctive of παριστημ (see Col 1:22 for parallel) as in 2Co 11:2 of presenting the bride to the bridegroom. Note both αυτος (himself) and εαυτω (to himself).

Glorious ( ενδοξον ). Used of splendid clothing in Lu 7:25.

Spot ( σπιλος ). Late word, in N.T. only here and 2Pe 2:13, but σπιλοω, to defile in Jas 3:6; Jude 1:23.

Wrinkle ( ρυτιδα ). Old word from ρυω, to contract, only here in N.T.

But that it should be holy and without blemish ( αλλ' ινα η αγια κα αμωμος ). Christ's goal for the church, his bride and his body, both negative purity and positive.

Even so ought ( ουτως οφειλουσιν ). As Christ loves the church (his body). And yet some people actually say that Paul in 1Co 7 gives a degrading view of marriage. How can one say that after reading Eph 5:22-33 where the noblest picture of marriage ever drawn is given?

Nourisheth ( εκτρεφε ). Old compound with perfective sense of εκ (to nourish up to maturity and on). In N.T. only here and 6:4.

Cherisheth ( θαλπε ). Late and rare word, once in a marriage contract in a papyrus. In N.T. only here and 1Th 2:7. Primarily it means to warm (Latin foveo), then to foster with tender care as here.

Even as Christ also ( καθως κα ο Χριστος ). Relative (correlative) adverb pointing back to ουτως at the beginning of the sentence (verse 28) and repeating the statement in verse 25.

Of his flesh and of his bones ( εκ της σαρκος αυτου κα εκ των οστεων αυτου ). These words are in the Textus Receptus (Authorized Version) supported by D G L P cursives Syriac, etc., though wanting in Aleph A B 17 Bohairic. Certainly not genuine.

For this cause ( αντ τουτου ). "Answering to this" = ενεκεν τουτου of Ge 2:24, in the sense of αντ seen in ανθ' ων (Lu 12:3). This whole verse is a practical quotation and application of the language to Paul's argument here. In Mt 19:5 Jesus quotes Ge 2:24. It seems absurd to make Paul mean Christ here by ανθρωπος (man) as some commentators do.

This mystery is great ( το μυστηριον τουτο μεγα εστιν ). For the word "mystery" see 1:9. Clearly Paul means to say that the comparison of marriage to the union of Christ and the church is the mystery. He makes that plain by the next words.

But I speak ( εγω δε λεγω ). "Now I mean." Cf. 1Co 7:29; 15:50.

In regard of Christ and of the church ( εις Χριστον κα [εισ] την εκκλησιαν ). "With reference to Christ and the church." That is all that εις here means.

Nevertheless ( πλην ). "Howbeit," not to dwell unduly (Abbott) on the matter of Christ and the church.

Do ye also severally love ( κα υμεις ο καθ' ενα εκαστος αγαπατω ). An unusual idiom. The verb αγαπατω (present active imperative) agrees with εκαστος and so is third singular instead of αγαπατε (second plural) like υμεις. The use of ο καθ' ενα after υμεις = " ye one by one " and then εκαστος takes up (individualizes) the "one" in partitive apposition and in the third person.

Let the wife see that she fear ( η γυνη ινα φοβητα ). There is no verb in the Greek for "let see" ( βλεπετω ). For this use of ινα with the subjunctive as a practical imperative without a principal verb (an elliptical imperative) see Mr 5:23; Mt 20:32; 1Co 7:29; 2Co 8:7; Eph 4:29; 5:33 (Robertson, Grammar, p. 994). "Fear" ( φοβητα, present middle subjunctive) here is "reverence."

‏ Ephesians 6:1-9

Right ( δικαιον ). In Col 3:20 it is ευαρεστον (well-pleasing).

Which ( ητις ). "Which very" = "for such is."

The first commandment with promise ( εντολη πρωτη εν επαγγελια ). Εν here means "accompanied by" (Alford). But why "with a promise"? The second has a general promise, but the fifth alone (Ex 20:12) has a specific promise. Perhaps that is the idea. Some take it to be first because in the order of time it was taught first to children, but the addition of εν επαγγελια here to πρωτη points to the other view.

That it may be well with thee ( ινα ευ σο γενητα ). From Ex 20:12, "that it may happen to thee well."

And thou mayest live long on the earth ( κα εση μακροχρονιος επ της γης ). Here εση (second person singular future middle) takes the place of γενη in the LXX (second person singular second aorist middle subjunctive). Μακροχρονιος is a late and rare compound adjective, here only in N.T. (from LXX, Ex 20:12).

Provoke not to anger ( μη παροργιζετε ). Rare compound, both N.T. examples (here and Ro 10:19) are quotations from the LXX. The active, as here, has a causative sense. Parallel in sense with μη ερεθιζετε in Col 3:21. Paul here touches the common sin of fathers.

In the chastening and admonition of the Lord ( εν παιδεια κα νουθεσια του κυριου ). Εν is the sphere in which it all takes place. There are only three examples in the N.T. of παιδεια, old Greek for training a παις (boy or girl) and so for the general education and culture of the child. Both papyri and inscriptions give examples of this original and wider sense (Moulton and Milligan, Vocabulary). It is possible, as Thayer gives it, that this is the meaning here in Eph 6:4. In 2Ti 3:16 adults are included also in the use. In Heb 12:5, 7, 11 the narrower sense of "chastening" appears which some argue for here. At any rate νουθεσια (from νουσ, τιθημ ), common from Aristophanes on, does have the idea of correction. In N.T. only here and 1Co 10:11; Tit 3:10.

With fear and trembling ( μετα φοβου κα τρομου ). This addition to Col 3:22.

But as servants of Christ ( αλλ' ως δουλο Χριστου ). Better "slaves of Christ" as Paul rejoiced to call himself (Php 1:1).

Doing the will of God ( ποιουντες το θελημα του θεου ). Even while slaves of men.

With good will ( μετ' ευνοιας ). Not in Col. Old word from ευνοος, only here in N.T. as ευνοεω is in N.T. only in Mt 5:25.

Whatsoever good thing each one doeth ( εκαστος εαν τ ποιηση αγαθον ). Literally, "each one if he do anything good." Condition of third class, undetermined, but with prospect. Note use here of αγαθον rather than αδικον (one doing wrong) in Col 3:25. So it is a reward ( κομισετα ) for good, not a penalty for wrong, though both are true, "whether he be bond or free" ( ειτε δουλος ειτε ελευθερος ).

And forbear threatening ( ανιεντες την απειλην ). Present active participle of ανιημ, old verb, to loosen up, to relax. "Letting up on threatening." Απειλη is old word for threat, in N.T. only here and Ac 4:29; 9:1.

Both their Master and yours ( κα αυτων κα υμων ο κυριος ). He says to "the lords" ( ο κυριο ) of the slaves. Paul is not afraid of capital nor of labour.

With him ( παρ' αυτω ). "By the side of him (God)."