See on prudent, Matthew 11:25; foolish, see on Romans 3:21.

See on John 2:10.

Wherein

In drunkenness, not in wine.

Excess (ἀσωτία)

Rev., riot. Lit., unsavingness. See on riotous living, Luke 15:13.

Rev., one to another.

The A.V. is literally correct, but is open to the misinterpretation each one communing with himself. The meaning is as in Colossians 3:13, and Rev. is better.

Psalms

See on 1 Corinthians 14:15.

Hymns - spiritual songs

See on Colossians 3:16.

The peculiar personal relationship is emphasized as the ground of the duty.

In this particular the comparison between the husband as the head of the wife, and Christ as the head of the Church, does not hold. Hence Rev., properly, renders for and He is, being Himself; Himself separating the clause from what was previously said. The comparison lies in the fact of headship alone. The husband's love and protection cannot be called salvation, in which respect Christ's headship is peculiar to Himself.

Rev, correctly, but. Offsetting the relation of savior. The comparison does not hold in respect of salvation, but it does hold in respect of subjection.

Rev., might sanctify, having cleansed. The Rev. brings out the proper succession of sanctification as a consequence of cleansing: might sanctify after having cleansed.

With the washing of water (τῷ λουτρῷ τοῦ ὕδατος)

Λουτρόν washing is properly laver. Note the article, the laver, as something well known. There is no satisfactory evidence for the meaning washing. The allusion is to baptism. Some find a reference to the bride's bath before marriage.

By the word (ἐν ῥήματι)

Rev., correctly, with the word. To be connected with having cleansed it by the laver of water: not with might sanctify, nor with the laver of water alone, as a descriptive epithet. With the word describes that which accompanies the rite and which is the peculiar element of baptismal purification. Compare John 15:3. Augustine says: "Take away the word, and what is the water but water?"

As a bride. Compare 2 Corinthians 11:2. Notice the two pronouns in conjunction, He, to Himself. Christ Himself presents the bride.

Spot (σπίλον)

Only here and 2 Peter 2:13; The kindred verb σπιλόω to defile, occurs James 3:6; Jde 1:23.

Wrinkle (ῥυτίδα)

Only here in the New Testament.

As Christ loved the Church.

As their own bodies (ὡς)

As being: since they are.

Instead of body, with reference to Genesis 2:23.

Cherisheth (θάλπει)

Only here and 1 Thessalonians 2:7. Originally, to warm.

Only here; and Mark 10:7. See on Luke 15:15. The compound verb denotes most intimate union.

Shall be one flesh (ἔσονται εἰς σάρκα μίαν)

The A.V. overlooks the force of εἰς unto. Lit., shall be unto one flesh. Rev., shall become.

Great is predicative, not attributive. Rev., correctly, this mystery is great. The reference in this mystery is to the preceding statement of the conjugal relation of the Church with Christ, typified by the human marriage relation.

Concerning Christ and the Church

Rev., in regard of (εἰς). Not calling your attention to the mere human relationship, but to the mysterious relation between Christ and His Church, of which that is a mere semblance.

Not to dwell longer on the mystical aspect of the subject.

Even as himself

Not as much as he loves himself, but as being his very self.

The children being with their parents in the Lord, are to be influenced by religious duty as well as by natural affection.

Right (δίκαιον)

Belonging essentially to the very nature of the relation.

To what is essentially right the divine ordinance is added. Compare Aeschylus: "For the reverence of parents, this is written third in the laws of much-venerated justice" ("Suppliants," 687-689). So Euripides: "There are three virtues which thou shouldst cultivate, my child, to honor the gods, and thy parents who gave thee being and the common laws of Hellas" (Fragment). Honor expresses the frame of mind from which obedience proceeds.

First - with promise (πρώτη εν ἐπαγγελίᾳ)

First in point of promise, as it also is in order the first with promise.

Lit., mayest be long-lived. The adjective occurs only here.

Πας δείᾳ from παίς a child. In classical usage, that which is applied to train and educate a Child. So Plato: "Education (παιδεία) is the constraining and directing of youth toward that right reason which the law affirms, and which the experience of the best of our elders has agreed to be truly right" ("Laws," 659). In scriptural usage another meaning has come into it and its kindred verb παιδεύειν, which recognizes the necessity of correction or chastisement to thorough discipline. So Leviticus 26:18; Psalm 6:1; Isaiah 53:5; Hebrews 12:5-8. In Acts 7:22 παιδεύω occurs in the original classical sense: "Moses was instructed (ἐπαιδεύθη) in all the wisdom," etc. The term here covers all the agencies which contribute to moral and spiritual training. Discipline is better than Rev., chastening. Νουθεσία admonition occurs only here, 1 Corinthians 10:11, and Titus 3:10. The kindred verb νουθετέω to warn or admonish, is found only in Paul's letters, with the single exception of Acts 20:31 (see note). Its distinctive feature is training by word of mouth, as is shown by its classical usage in connection with words meaning to exhort or teach. Xenophon uses the phrase νουθετικοὶ λόγοι admonitory words. Yet it may include monition by deed. Thus Plato, speaking of public instruction in music, says that the spectators were kept quiet by the admonition of the wand (ῥάβδου νουθέτησις, "Laws," 700). He also uses the phrase πληγαῖς νουθετεῖν to admonish with blows. It includes rebuke, but not necessarily. Trench happily illustrates the etymological sense (νοῦς the mind, τίθημι to put): "Whatever is needed to cause the monition to be laid to heart." Admonition is a mode of discipline, so that the two words nurture and admonition stand related as general and special.

Of the Lord

Such discipline as is prescribed by the Lord and is administered in His name.