Eph 5:24-32 | RWP | e4.org | 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 ).

‏ Ephesians 5:24-32

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.