Exegetical and Hermeneutical Commentary of Ephesians 5:26
That he might sanctify and cleanse it with the washing of water by the word,
26. sanctify and cleanse it] Better, again, her. And the pronoun is slightly emphatic by position; as if to say, “It was in her interest that He did this, and so in the wife’s interest the husband should be ready for sacrifice.”
“ Sanctify and cleanse: ” lit., sanctify, cleansing; both the verbs being in the aorist, and being thus most naturally referred to one and same crisis, not, as R.V. seems to imply, (“sanctify, having cleansed,”) to a sanctifying process consequent on a cleansing. The Church was decisively “sanctified,” separated from the claim and dominion of sin unto God, when she was decisively “cleansed,” accepted as guiltless.
It needs remembrance that the word “to sanctify” lends itself equally, according to context, to ideas of crisis and of process. In one aspect the human being, decisively claimed and regenerated by God for Himself, is sanctified. In another aspect, in view of each successive subjective experience of renunciation of self for God, he is being sanctified. The sanctifying crisis here in view is that of regeneration. This is put before us ideally as the regeneration of the Church. The Idea is realized historically in the regeneration of individuals, with a view to the final total. On this individual aspect of the matter, cp. Joh 3:3; Joh 3:5; 1Co 6:11.
with the washing of water ] Lit., by the laver of the water. So Tit 3:5; “through the laver of regeneration,” the only other N.T. passage where the noun rendered “laver” occurs.
Here, undoubtedly, Holy Baptism is referred to. It is another and most important question, what is the precise bearing of the Rite upon regeneration; whether it is the special channel of infusion of the new life, or its federal and legal “conveyance,” the Seal upon the Covenant of it, and upon the actual grant of it. But in any case there is a connexion, divinely established, between Regeneration and Baptism. For ourselves, we hold that Baptism is a true analogue to the sacrament of Circumcision, and that its direct and essential work is that of a Divine seal. This view we believe to be (1) the view in truest harmony with the whole spirit of the Gospel, (2) the view most consonant with observed facts, (3) the view which, under wide varieties of expression, was held, in essence, by the pre-medieval Church (and not wholly forgotten even in the medieval Church), and by the great Anglican Protestant doctors of the 16th and 17th centuries. But it is to be remembered that this view leaves untouched the fact of a profound and sacred connexion between New Birth and Baptism. And it is entirely consonant with language of high reverence and honour for the Rite, language often applicable, properly, only to the related Blessing, under remembrance that the Rite derives all its greatness from the spiritual Reality to which it stands related.
by the word ] Quite lit., in utterance, or in an utterance. The Gr. is rhma, not logos. We may translate (having regard to the N. T. usage of “ in,” similar cases), attended by, or conditioned by, an utterance: as if to say, not a mere laver of water, but one which is what it is only as joined to declared truth. What is the “utterance” in question? The Gr. word (in the singular), occurs elsewhere in the Epistles, Rom 10:8; Rom 10:17 ; 2Co 13:1, below, Eph 6:17; Heb 1:3; Heb 6:5; Heb 11:3; 1Pe 1:25 (twice). In almost every case it refers to a definite Divine utterance, whether of truth or of will. We explain it here accordingly as the utterance of that New Covenant of the Gospel of which Baptism is the seal, or, to put it more generally, the revelation of salvation embodied in “the Name of the Father, Son, and Holy Ghost” (Mat 28:19), or in “the Name of the Lord Jesus” (Act 19:5). Baptism, in connexion with that revelation and the reception of it, is “the laver of new birth”(Tit 3:5).
Cp. the parallel 1Pe 3:21; in which we see the same care to correct any possible inferences from the material aspect of Baptism, as if the rite itself, apart from the moral surroundings of the rite, were a saving thing.
Fuente: The Cambridge Bible for Schools and Colleges
That he might sanctify – The great object of the Redeemer was to purify and save the church. The meaning here is, that a husband is to manifest similar love toward his wife, and a similar desire that she should be prepared to walk before him in white.
And cleanse it with the washing of water – In all this there is an allusion doubtless to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents; see Est 2:12. Six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of women; compare Psa 45:13-14; Eze 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water – the symbol of purity; and within there is to be holiness of heart; see the notes on 2Co 11:2, where Paul says of the Corinthians, I have espoused you to one husband, that I may present you as a chaste virgin to Christ.
By the word – There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth – the Word of God. By that truth they were to be sanctified Joh 17:17; and in accordance with that the whole work from the commencement to the close was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart.
Fuente: Albert Barnes’ Notes on the Bible
Verse 26. That he might sanctify and cleanse it] The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odours and with other things, for the purifying of women. See the case of Esther, Es 2:12; see also Ps 45:13; Ps 45:14; Eze 16:7-14.
With the washing of water] Baptism, accompanied by the purifying influences of the Holy Spirit.
By the word] The doctrine of Christ crucified, through which baptism is administered, sin cancelled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
That he might sanctify; purify from its filth, and consecrate unto God: implying the whole translation of it out of a state of sin and misery into a state of grace and life, consisting in the remission of sin, and renovation of nature.
And cleanse it; or, cleansing it, importing the means whereby he works the former effect.
With the washing of water, viz. in baptism, in which the external washing represents seals, and exhibits the internal cleansing from both the guilt and defilement of sin by the blood of Christ, Heb 9:14; Rev 1:5.
By the word; the word of the gospel, especially the promise of free justification and sanctification by Christ, which received by faith is a means of this sanctification, and without which the external washing is ineffectual; the sign, without the word whereof it is a seal, being no sacrament.
Fuente: English Annotations on the Holy Bible by Matthew Poole
26. sanctifythat is,consecrate her to God. Compare Joh17:19, meaning, “I devote Myself as a holysacrifice, that My disciples also may be devoted or consecrated asholy in (through) the truth” [NEANDER](Heb 2:11; Heb 10:10;Heb 13:12 see on Heb10:10).
and cleanserather, asGreek, “cleansing,” without the “and.”
with the washing ofwaterrather as Greek, “with,” or “by thelaver of the water,” namely, the baptismalwater. So it ought to be translated in Tit3:5, the only other passage in the New Testament where it occurs.As the bride passed through a purifying bath before marriage, so theChurch (compare Re 21:2). Hespeaks of baptism according to its high ideal and design,as if the inward grace accompanied the outward rite; hence he assertsof outward baptism whatever is involved in a believing appropriationof the divine truths it symbolizes, and says that Christ, by baptism,has purified the Church [NEANDER](1Pe 3:21).
by the wordGreek,“IN the word.”To be joined with “cleansing it,” or “her.” The”word of faith” (Rom 10:8;Rom 10:9; Rom 10:17),of which confession is made in baptism, and which carries the realcleansing (Joh 15:3; Joh 17:17)and regenerating power (1Pe 1:23;1Pe 3:21) [ALFORD].So AUGUSTINE [Tract 80,in John], “Take away the word, and what is the water save water?Add the word to the element, and it becomes a sacrament, being itselfas it were the visible word.” The regenerating efficacy ofbaptism is conveyed in, and by, the divine word alone.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Ver. 26 That he might sanctify and cleanse it,…. Being defiled, both with original sin and actual transgressions; for God’s elect, whom Christ loved and espoused from everlasting, fell in Adam with the rest of mankind; and, in their natural state, live in sin as others do; and so are under the guilt, and in the pollution of it, as others be: Christ gave himself for them, that he might deliver them out of this state; he gave himself a sacrifice for them, that he might expiate their sins and make atonement and satisfaction for them; he shed his blood that he might cleanse them from them; and he wrought out a righteousness that he might justify them from all their iniquities; and which being put upon them, makes them to appear pure and spotless in the sight of divine justice; for this sanctifying and cleansing does not so much refer to the inward work of sanctification of the Spirit, though that is a fruit and effect of the death of Christ, and is brought about by the following means, as to the justification of them by the blood and righteousness of Christ: which is said to be,
with the washing of water; not baptism, which is never expressed by washing; nor does it purify or cleanse from sin; nor is it the means of sanctification and regeneration, which ought to be before it; nor the grace of the Spirit, though that is often compared to water, and regeneration and sanctification are owing to it; yet the saints are not so cleansed from sin by it, as to be without spot or wrinkle; but the blood of Christ, which is the fountain to wash in, and which cleanses from all sin:
by the word; not the form of words in baptism; but either the Gospel, which brings the good news and glad tidings of peace, pardon, atonement, and justification by Christ; or the sentence of justification pronounced upon the conscience by him; see Joh 15:2.
Fuente: John Gill’s Exposition of the Entire Bible
That he might sanctify it ( ). Purpose clause with and the first aorist active subjunctive of . 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 (). First aorist active participle of , to cleanse, either simultaneous action or antecedent.
By the washing of water ( ). If only means bath or bathing-place ( = ), then 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 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 and . 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” ( ). In Joh 17:17 Jesus connected “truth” with “sanctify.” That is possible here, though it may also be connected with (having cleansed). Some take it to mean the baptismal formula.
Fuente: Robertson’s Word Pictures in the New Testament
1) “That he might sanctify and cleanse it” (hina auten hagiase katharisas) ” In order that he might cleanse (it) and sanctify or set it apart,” for holy service. The sanctification and cleansing of the church (it) is used in the ethical sense, which means that He set the church apart as the identified custodian of His Word, program of worship and service, Joh 17:3; Joh 17:17. In ethical conduct, based on moral standards of His Word, men are to live and by it they shall be judge, Joh 6:63; 2Ti 4:2; Jas 4:8.
2) “With the washing of water” (to loutro tou hudatos) “By the washing of the water.” The term washing of water” as it relates to the church alludes to the ceremonial cleansing custom of the Hebrews which followed actual healing or cleansing. In like manner, after one is saved, regenerated, received peace with God, gladly received Christ, the living Word, he is to be baptized, symbolizing his inward change and dedication to a moral and ethical standard of life befitting the church of Jesus Christ, 1Jn 5:1; Rom 6:5; Gal 3:26-27.
3) “By the word” (en hremati) “By or in the instrumentality of the word.” It is the Word of God, preached and taught, that brings ethical conduct to the lives of church members. To the extent that their lives are cleansed by the influence of the Word they are recognized as an holy people, Eph 6:17; Act 20:35; Heb 4:12.
Fuente: Garner-Howes Baptist Commentary
26. That he might sanctify, — or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit.
Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth — or, which is the same thing, the exhibition of the truth — were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him.
Others again suppose that too much importance is given to the sign, by saying that baptism is the washing of the soul. Under the influence of this fear, they labor exceedingly to lessen the force of the eulogium which is here pronounced on baptism. But they are manifestly wrong; for, in the first place, the apostle does not say that it is the sign which washes, but declares it to be exclusively the work of God. It is God who washes, and the honor of performing it cannot lawfully be taken from its Author and given to the sign. But there is no absurdity in saying that God employs a sign as the outward means. Not that the power of God is limited by the sign, but this assistance is accommodated to the weakness of our capacity. Some are offended at this view, imagining that it takes from the Holy Spirit a work which is peculiarly his own, and which is everywhere ascribed to him in Scripture. But they are mistaken; for God acts by the sign in such a manner, that its whole efficacy depends upon his Spirit. Nothing more is attributed to the sign than to be an inferior organ, utterly useless in itself, except so far as it derives its power from another source.
Equally groundless is their fear, that by this interpretation the freedom of God will be restrained. The grace of God is not confined to the sign; so that God may not, if he pleases, bestow it without the aid of the sign. Besides, many receive the sign who are not made partakers of grace; for the sign is common to all, to the good and to the bad alike; but the Spirit is bestowed on none but the elect, and the sign, as we have said, has no efficacy without the Spirit. The Greek participle καθαρίσας, is in the past tense, as if he had said, “After having washed.” But, as the Latin language has no active participle in the past tense, I chose rather to disregard this, and to translate it ( mundans ) washing, instead of ( mundatam ) having been washed; which would have kept out of view a matter of far greater importance, namely, that to God alone belongs the work of cleansing.
In the word. (165) This is very far from being a superfluous addition; for, if the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? This single consideration will drive away superstition. How comes it that superstitious men are confounded by signs, but because their minds are not directed to the Word, which would lead them to God? Certainly, when we look to anything else than to the word, there is nothing sound, nothing pure; but one absurdity springs out of another, till at length the signs, which were appointed by God for the salvation of men, become profane, and degenerate into gross idolatry. The only difference, therefore, between the sacraments of the godly and the contrivances of unbelievers, is found in the Word.
By the Word is here meant the promise, which explains the value and use of the signs. Hence it appears, that the Papists do not at all observe the signs in a proper manner. They boast indeed, of having “the Word,” but appear to regard it as a sort of enchantment; for they mutter it in an unknown tongue; as if it were addressed to dead matter, and not to men. No explanation of the mystery is made to the people; and in this respect, were there no other, the sacrament begins to be nothing more than the dead element of water. In the word is equivalent to “By the word.”
(165) “ Par la parolle.” “By the word.”
Fuente: Calvin’s Complete Commentary
(26) That he might sanctify and cleanse it . . .The true rendering is, that He might sanctify it, having cleansed it in the laver of the water in [the] Word. The reference in the laver of the water to baptism, is even more unquestionable than in the laver of regeneration of Tit. 3:5. Hence we must conclude that the phrase in the Word is in some way connected with that sacrament. Of the two Greek words translated word, the one here used is that which signifies not the word existing as a definite thought in the mind, but the word as audibly spoken. It has, indeed, in the original no article, but this is probably because it had assumed so technical a sense as to resemble a proper name; and it is best connected with the phrase having cleansed it, thus being coordinated, not subordinated, to the laver of the water. Accordingly it would seem to signify all that element of baptism which is in wordthat is, the question of faith, the answer of a good conscience (1Pe. 3:21), and, lastly, the solemn formula of baptism in the name of the Father, and of the Son, and of the Holy Ghost. If we are to single out any of these, we must surely (with Chrysostom) take the last. But it is better to embrace the whole, and so include the whole spiritual element of baptism, both the acceptance of faith on the part of man, and the grace-giving blessing of God.
To sanctify is here to consecrate to Himself (comp. Joh. 17:17; Joh. 17:19) after purification. In the same connection we have in 1Co. 6:11, Ye were washed, ye were sanctified, ye were justified. In virtue of such consecration the Church visible is holy in idea and in capacitythe Church invisible here (which will be the Church triumphant hereafter), holy in the actual purity which becomes a consecrated nature. Of such consecration baptism is unquestionably the means; as we see in command in Mat. 28:19, and in fact in Act. 2:38; Act. 2:41.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
26. Eph 5:26-27 each begins with a that; the former depending on gave himself, the latter on sanctify and cleanse. It is to be specially noted that at this verse Paul reverses the discourse, and from illustrating marriage by the Church, gradually glides into illustrating the Church by marriage, as he intimates in the closing words of Eph 5:32. This is in accordance with what we have shown, in both our Plan (page 353) and our Commentary, to be the main topic of the epistle mainly, the genesis and nature of a glorious Church.
With the washing of water Referring, no doubt, to baptism, in which the water is the symbolical element of the sanctifying Spirit, which is the real element.
By the word By the gospel word, which is preached, by which baptism is effected, and which is concentrated into the final baptism formula. For, as Augustine says, “Without the word the baptismal water is mere water. Add the word to the element and it becomes a sacrament, which is the word made visible.”
Fuente: Whedon’s Commentary on the Old and New Testaments
Eph 5:26. That he might sanctify and cleanse it, &c. “That he might take away the power and pollution of sin from all its members, and infuse a principle of true holiness into them, and so consecrate them to God by the sanctification of his Spirit, as ( ) having purged them from the guilt of sin, by his atoning blood (see Heb 1:3; Heb 9:14; Heb 9:22.); which effects of his blood and spirit are signified by the cleansing quality of water (Eze 36:25.): and he, in the greatness of his love, communicates these blessings by means of the gospel preachedto them, and received and applied by faith, for the cleansing of them from all sin by his blood (1Jn 1:7.), and renewing them by the Holy Ghost (Tit 3:5.).”
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 5:26 . Aim , which Christ had in view in giving up Himself for the church, and therewith continued statement of the pattern of love given by Him .
. . . . .] “ in order to sanctify it, after having cleansed it through the bath of water, by means of the word .” In His sacrificial death, namely, Christ’s intention with regard to His future church had this aim, that, after having by baptism brought about for its members the forgiveness of their pre-Christian sins, He would make it partaker of Christian-moral holiness by means of the gospel. That cleansing is the negative side of that, which Christ contemplated with regard to His church in His death, and this sanctification by means of the gospel constantly influencing the baptized is the positive side; the former the antecedens , the latter the consequens ; and both are caused by the atoning death , which is the causa meritoria of the forgiveness of sins brought about by means of baptism, and the contents of the gospel as the word of the cross. The sanctifying influence of the latter is the efficacy of the Holy Spirit, who works by means of the gospel (Eph 6:17 ); but the Holy Spirit is subject to Christ (2Co 3:18 ), and Christ also communicates Himself in the Spirit to men’s hearts (Rom 8:9 f.); hence it is said with justice that Christ sanctifies the church through the word (comp. also Eph 2:21 ), in which case it is self-evident to the Christian consciousness that the operative principle therein is the Spirit operating by means of the word. The Vulgate translates . mundans , and Zanchius says: “ modum exprimit , quo eam sanctificet.” So, too, Harless, who holds and not to be different notions, but the latter to be a more precise definition of the former, which signifies purum reddere a culpa peccati . The aorist participle would not be opposed to this view, because it could express that which is coincident in point of time with (see on Eph 1:9 ); but it is opposed by the fact that cannot be joined to (see below), but sanctification by the word must of necessity be something other than the cleansing by baptism, as also at 1Co 6:11 (comp. Act 2:38 ; Act 22:16 ), the cleansing by means of baptism ( ) precedes the sanctification ( ). [275] Comp. Tit 3:5-7 . Hofmann, II. 2, p. 135, would, in opposition to the simple and clear course of the representation, combine . . . with the following , but for the invalid reason that afterwards is repeated, and not the mere used. As if Paul might not have used the mere even with this combination! And how often do all writers repeat the noun with emphasis (so here), or for the sake of perspicuity, instead of using the pronoun! Comp. on Eph 4:16 .
] (genitive materiae ) denotes the well-known bath of water , which is administered by baptism . We have thus here not simply an allusion to baptism (Grotius, Homberg), but a designation of the same (comp. Tit 3:5 ; 1Co 6:11 ), and an allusion to the bath of the bride before the wedding day; see on Eph 5:27 .
] belongs to (comp. Joh 17:17 ), but is not placed immediately after it, because the two verbal definitions and , and again the two instrumental definitions and , are intended to stand together, whereby the structure of the discourse is arranged of set purpose conformably to the sense and with emphatic distinctness. is the gospel , , Rom 10:8 , comp. 17, Eph 6:17 , Heb 6:5 , and here stands without an article, because it, denoting the word , could be treated like a proper noun , such as , , and the like. The connecting of . with is followed also by Jerome, Castalio, Calovius, Morus, Rosenmller, Winer, p. 125 [E. T. 172], Rckert, Bisping, Bleek. [276] Others, however, join it to (Luther: “by the water-bath in the word”), in which case they understand by either the baptismal formula (Chrysostom: ; ; comp. Theodoret, Theophylact, Oecumenius, Ambrosiaster, Menochius, Calovius, Flatt, de Wette, and others), or the divine precept (“lavationem nitentem divino mandato,” Storr), or the divine promise (“qua vis et usus signi explicatur,” Calvin; comp. Michaelis, Knapp, Tychsen), or “lavacro invocatione divini nominis efficaci” (Erasmus), or the gospel (Augustine, Estius, Flatt, Holzhausen, and others), or the divine power and efficacy in the word of truth , so that is equivalent to (! Olshausen). But all these explanations break down in presence of the fact, that we should need to read , or ., since neither nor admits of being joined into unity of idea with (such as , Eph 2:15 , or ., or the like); as well as of the fact, that the special interpretations of , except that of gospel , are purely invented. Others have combined . with (Syriac, which inserts before .; Bengel, Baumgarten, Matthies, Harless, Baumgarten-Crusius, Hofmann; perhaps also Beza and Calvin; Meier is quite indistinct), in which case likewise . has been explained by some of the words of the institution and their promise (Baumgarten), by others of the gospel (Syriac, Bengel: “in verbo est vis mundifica, et haec exseritur per lavacrum,” comp. Matthies and Baumgarten-Crusius, as also Schenkel), while Harless translates: “ by way of utterance, by way of promise ,” which can refer only to the promise given with the institution ; and Hofmann: with a word , which is alleged to mean: so that Me uttered His effective will, that it should become clean . But it is altogether arbitrary, since already has a modal definition, to attach thereto in addition, and on the other hand to leave isolated, although . can very suitably as regards sense be attached to ; further, that which cleanses, i.e. that which not merely symbolically represents the cleansing (Schenkel), but does away with the pre-Christian guilt of sin, is baptism , [277] comp. also 1Pe 3:21 , Act 2:38 ; Act 22:16 , and not the , whether we understand thereby the gospel or the words of the institution; lastly, the sense by “way of promise” Paul would have known how to express otherwise than in so indefinite and enigmatic a manner, such as, possibly, by , Gal 3:29 ; as, indeed, also the sense understood by Hofmann could not have been more indistinctly conveyed than by the bare . [278] Grotius combines with . , but supplies before : “ verbo suo quasi balneo .” As if one could simply thus supply ! Lastly, Koppe is quite wrong in holding that is in accordance with the Hebrew nothing more than the bare . Not even the LXX. have translated thus barbarously!
[275] In Act. Thom . p. 40 f.: . . ., the act of the . . ., is (in opposition to Harless) conceived of as immediately subsequent to the act of the . . . The Fathers, too, separate the cleansing and the sanctifying of the person who receives baptism. So e.g. Justin Martyr, de resurrect . in Grabe, Spicil . II. p. 189. Tertull. de resurrect . 8: “Caro abluitur, ut anima emaculetur ; caro ungitur, ut anima consecretur .” Cypr. ad Donat. de gratia , p. Ephesians 3 : “Undae genitalis auxilio superioris aevi labe detersa in expiatum pectus serenum desuper se lumen infudit,” etc.
[276] Against de Wette’s objections is to be observed, (1) that, according to Rom 10:8 ; Rom 10:17 , can certainly be taken as the gospel; (2) that sanctification is wrought indeed through the Spirit , but the Spirit is mediated through the gospel, Gal 3:5 ; (3) that the order of the words is not forced , but purposely chosen .
[277] This also in opposition to Theile in Winer’s Exeget. Stud . p. 187: is a sort of correction of .
[278] What Hofmann, II. 2, p. 191, oddly enough adduces by way of elucidation: “As the husband by the word, which expresses his will to make a woman his wife, takes away from her the reproach of her virgin state (comp. Isa 4:1 ; 1Co 7:36 ), so has Christ done for the church,” drags in something entirely foreign to the matter, and, indeed, something very unsuitable , as though the church were thought of as !
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
26 That he might sanctify and cleanse it with the washing of water by the word,
Ver. 26. That he might sanctify ] The maids were first purified and perfumed before Ahasuerus chose one. But here it is otherwise. Sanctification is a fruit of justification. The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his Spirit, whereby he washeth away the swinish nature of his saints, so that they desire no more to wallow in the mire.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 5:26 . : that He might sanctify it . Statement of the great object with which Christ in His love for the Church gave Himself up to death for it. An object worthy of the self-sacrifice, described in definite terms and with a solemn significance the sanctification and cleansing of the Church with a view to its final presentation in perfect holiness at the great day. The verb , a later form of (used, e.g. , by Soph., Oed. Col. , 1495; Pindar, O. , iii., 34, etc.), frequent in biblical and patristic Greek, means to set apart to a sacred use, to consecrate , by external or ceremonial cleansing (Heb 9:13 ; 1Ti 4:5 ); by an expiation (1Co 6:11 ; Heb 10:10 ; Heb 10:14 ; Heb 10:29 ); or by inward, ethical purification (1Th 5:23 ). Most exegetes take in the third sense here, and this is favoured by the terms which follow in Eph 5:27 . On the other hand, both in the Pauline writings and in the Epistle to the Hebrews ( cf. Pfleiderer, Paulinism , Engl. transl., vol. ii., 68, etc.) the dominant application of the verb is deliverance from the guilt of sin by means of an expiation. : cleansing it . The verb , Hellenistic for , has certain occasional applications in the NT ( e.g., literal cleansing. Mat 23:26 ; Luk 11:39 ; pronouncing ceremonially clean, Act 10:15 ; Act 11:9 ; consecrating by cleansing, Heb 9:22-23 ); but apart from these it has two main senses that of ethical purification (2Co 7:1 ; Jas 4:8 ), and that of forgiveness , freeing from the guilt of sin (Tit 2:14 ; Heb 9:14 ; 1Jn 1:7 ; 1Jn 1:9 ). In the case of this verb, again, the prevailing idea is that of the changed, rectified relation to God. The two ideas probably are not sharply divided in the writer’s mind. They are brought together again, both as definite acts of the past, in 1Co 6:11 , , , . But the effect on standing appears to be the thing immediately in view here. In classical Greek, too, the term is used in the sense of a purification from guilt ( e.g. , Soph., O. T. , 1228). The participle is taken by many as, in relation to , a proper past = “that he might sanctify it after cleansing it” (Mey., Alf., Ell.; RV “having cleansed it,” etc.). The purification in view is thus made something prior to the sanctifying. But , as is often the case with aor. participles connected with a fin. aorist (Bernh., Synt. , x. 9, p. 383), may also be of the same time as and express the way in which the sanctifying takes effect. The latter is the more probable view here (Syr., Vulg., Harl., Abb., etc.), especially as the aor. points to a single, definite act, and one predicated of the Church as a whole. : by the bath of the water . Designation of the means by which the purification takes place. The phrase is a difficult one. The word occurs only once again in the NT (Tit 3:5 ). It is used in both cases with reference to baptism (although some do not admit this), and it is so used in eccles. Greek. In classical Greek it has the occasional, secondary sense of a libation for the dead (Soph., El. , 84, 434; Eurip., Phoen. , 1667), but is used properly as = “ bath, bathing-place ( e.g. , Homer’s , Il. , xiv., 6; , Il. , xviii., 489, etc.); bathing (Herod., vi., 52; Xen., Cyr. , vii., 5, 20); or the water for bathing or washing (Soph., Oed. Col. , 1599)”. It is doubtful whether any clear instance can be found of its use as = washing . The is prob. the gen. materi , and the articles mark the as the well-known bath of the (baptismal) water. The Versions vary in their renderings. The Vulg. gives lavacrum , and similarly the Syr. and the Goth. The Rhem. follows the Vulg. and renders laver . But the other old English Versions have either “the washing ” or “the fountain ” of water. The RV gives “the washing of water” in the text, but “the laver” in the margin. But “laver,” in the sense of the vessel , does not appear to be a legitimate translation. The only legitimate rendering is “the bath of water,” i.e., the bath of the baptismal water . Many interpreters find in the phrase an allusion to the bath taken by a bride before her wedding. The subsequent imagery, and especially the , may favour that; but the fact that the Subject here who cleanses by the bath of the water is Christ, while it was not the bridegroom who administered the pre-nuptial bath to the bride, makes that doubtful. : with (or through ) the word . In respect both of sense and of connection this is a peculiarly difficult phrase. With respect to the latter the is connected by some with the = “sanctify it by the word,” being taken as the instrum. dat. (Winer, Rck., Bisp., Bleek, Mey., etc.; cf. Win.-Moult., p. 172). The objection to this is the remoteness of the defining phrase from the verb. On the other hand it may be the case that the order is selected with a view to bringing things together, first the two verbs and then the two defining terms (so Meyer). The analogy of Joh 17:17 , , is also urged. Others connect it with the , = “the bath of water in or by the word”. But to this there is the serious objection that the is anarthrous. The Greek would require either or , the phrase not being one of the kind (like , chap. Eph 2:15 above) to make a single idea with the and so dispense with the article; cf. on chap. Eph 1:17 above. There remains the third course to connect it with , or with the idea expressed by the clause as a whole. This on the whole is the connection freest from difficulty, and it gives a congruous idea, which may take more than one form, e.g. , that the purification is effected by the ; that it is accompanied by it; or that it takes place in it as its element or condition . But what of the sense of the ? How difficult it is to obtain a satisfactory meaning appears at once from the variety and the peculiarity of the interpretations proposed. Some, e.g. , take it to refer to the baptismal formula , “in the name of the Father, and of the Son, and of the Holy Ghost,” or “in the name of Jesus” (Chrys.); in which case, however, we should expect either or . Others give the noun the simple sense of “an utterance ” and take the phrase to mean “ attended or conditioned by an utterance”; with the explanation that the particular utterance in view is “the revelation of salvation embodied in the name of the Father, the Son, and the Holy 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,” i.e. = cleansing it by the utterance of His effective will . Others make it = “by the bath resting on a word,” viz. , the Divine command (Storr, Kl., etc.). If we look, however, at the use of the word in the NT we find that it is applied to anything spoken a sound produced by the voice (2Co 12:4 ; Heb 12:19 ); a declaration (Mat 26:75 ; Mar 9:32 , Luk 2:50 , etc.); doctrine or instruction (Rom 10:17 , if not = command ); or a saying , whether in the form of a message (Rom 10:8 ), a command (Luk 5:5 ), or a promise (Luk 1:38 ; Luk 2:29 ). 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. in loc ). It has indeed another sense, that of “thing,” corresponding to the Hebr. , “the thing spoken of,” “the thing enjoined,” etc. ( e.g. , Mat 18:16 ; Luk 1:37 ; Luk 2:15 ; Act 10:37 ; 2Co 13:1 ). This sense is claimed for it by some in Rom 1:8 ; Rom 1:13-21 . 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 promise of forgiveness (Mar 16:16 ), or to the preached Gospel . It has also the great advantage of being in harmony with the in chap. Eph 6:17 . It is true that is not quite the same as , 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 spiritual contents, or as a revelation of grace. But it may have the sense of that truth as proclaimed , the preached Word or Gospel. With the former sense the clause will define the purification as being in accordance with or dependent on the Divine promise, or having that promise as its ground . The latter interpretation (which is preferred by Meyer, etc.) is thought to be most in harmony with Rom 10:8 ; Rom 10:17 ; Eph 6:17 ; Heb 6:5 , and it gives a good sense however the is construed. The main objection urged against these two interpretations is the absence of the article, and the fact that where has such a sense it is accompanied by some defining term, (Eph 6:17 ), (Rom 10:17 ) or the like. To this the only reply is that the omission of the article is due to the presence of the preposition (Middleton, Gr. Artic. , vi. 1; cf. Ell. in loc. ), or that may have become, like , , etc., so well-understood and constant a term in the sense of “the spoken word” par excellence , that it could dispense with the article (Mey.). Thus the import of the whole verse will be “that he might set apart and consecrate the Church by cleansing it of guilt by baptism in accordance with the Divine promise” (or, “on the ground of the preached word of the Gospel”). The clause defines the as one that does not take effect by means of the in and by itself, but by that only as administered in the power or on the ground of the preached Word. It is to be observed also that the sanctifying and the purifying are referred to Christ’s giving up of Himself, His death being that in virtue of which these things take place.
Fuente: The Expositors Greek Testament by Robertson
That = In order that. Greek. hina.
sanctify. Greek. hagiazo. See 1Co 1:2.
and cleanse = having cleansed. Greek. katharizo.
with the washing = by (no preposition: dative case) the laver. Greek. loutron; only here and Tit 3:5 which says Figure of speech Anthropopatheia (App-6), the laver being put for Christ’s death and its results. Compare Numbers 19, especially Num 19:9 and Num 19:17 . Has nothing to do with baptism.
the word. Greek. rhema. First occurance: Mat 4:4. See Mar 9:32.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 5:26. , might sanctify) Often holiness and glory are synonymous; wherefore here also follows, He might present it to Himself a glorious Church.-, cleansing) Cleansing precedes the bestowal of glory and the formation of the nuptial tie.-, that) The construction is, He gave Himself-cleansing (i.e. and cleansed); that [] depends upon both [ and ], being put twice [ and Eph 5:26, and Eph 5:27] in the text. Sanctification is derived from the death or blood of Christ; comp. Heb 13:12 : cleansing or purification, as we shall see presently, from baptism and the word. Holiness is internal glory; glory is holiness shining forth. Why did Christ love the Church and give Himself for it?-that He might sanctify it. Why did He cleanse it?-that He might present it to Himself. The former is the new right acquired by Christ over the Church; the latter shows how He adorned His bride, as befitted such a bride of such a Husband. And the mentioning of the bath [, washing] and the word is presently urged conjointly, although the word is to be referred to the term cleansing.[91] The cleansing power is in the word, and it is put forth through the bath [the washing]. Water and the bath are the vehicle: but the word is a nobler instrumental cause.- , by the washing with water [lit. the bath of water] by the word) A remarkable testimony for baptism; Tit 3:5.- , in [by] the word) Baptism has the power of purifying owing to the word, Joh 15:3; in [by] to be construed with cleansing. , .
[91] follows , not .-ED.
Fuente: Gnomon of the New Testament
Eph 5:26
Eph 5:26
that he might sanctify it,-Christ died, gave himself up that he might sanctify the church and perfect it. [The sanctification of the church is the purpose of the grace of God. It was Gods purpose before the foundation of the world, that we should be holy and without blemish before him in love (Eph 1:4), and the mission of Jesus Christ in the world was to that end; this was the object of his death on the cross. In his prayer for his disciples, on the night in which he was betrayed, Jesus said: Sanctify them in the truth: thy word is truth. . . . And for their sakes I sanctify myself, that they themselves also may be sanctified in truth. (Joh 17:17; Joh 17:19).]
having cleansed it by the washing of water-This, refers to the forgiveness of sins, according to the word of God. Commentators almost without exception understand by the washing of water to refer to baptism. This unity of sentiment is very decisive. It was the washing with water with which the Ephesian Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other places in the word of God. Jesus in the commission said: He that believeth and is baptized shall be saved (Mar 16:16); to the convicted multitude on the day of Pentecost, Peter said: Repent ye, and be baptized every one of you in the name of Jesus Christ unto the remission of your sins (Act 2:38); and Ananias said to Saul: Arise, and be baptized, and wash away thy sins (Act 22:16); and many other passages testify the same thing.
with the word,-Peter says: Having been begotten again, not of corruptible seed, but of incorruptible, through the word of God, which liveth and abideth. (1Pe 1:23). And James says: Of his own will he brought us forth by the word of truth, that we should be a kind of first-fruits of his creatures. (Jas 1:18). In these passages the word of God, or the word of truth, is the instrument of regeneration. Gods will is the origin of it. Paul said to the Corinthians: For though ye have ten thousand tutors in Christ, yet have ye not many fathers; for in Christ Jesus I begat you through the gospel. (1Co 4:15). He regards the gospel in the same attitude that James and Peter represent it. The gospel is here the seed, the instrument of conversion of the Corinthians. Of the Gentiles Peter said that God made no distinction between us and them, cleansing their hearts by faith. (Act 15:9). To the Thessalonians Paul said: God chose you from the beginning unto salvation in sanctification of the Spirit and belief of the truth: whereunto he called you through our gospel, to the obtaining of the glory of our Lord Jesus Christ. (2Th 2:13-14). Here again the belief of the truth is the instrument of sanctification and salvation. Whether, then, we call it the truth, the word, the word of God, the gospel, it is called the seed, the incorruptible seed of the new birth by which the sinner is begotten, sanctified, purified, and saved.
Fuente: Old and New Testaments Restoration Commentary
he: Joh 17:17-19, Act 26:18, 1Co 6:11, Tit 2:14, Heb 9:14, Heb 10:10, 1Pe 1:2, Jud 1:1
with: Eze 16:9, Eze 36:25, Zec 13:1, Joh 3:5, Act 22:16, Tit 3:5-7, Heb 10:22, 1Pe 3:21, 1Jo 5:6
by: Joh 15:8, Joh 17:7, Jam 1:18, 1Pe 1:22, 1Pe 1:23
Reciprocal: Gen 24:47 – I put Exo 29:4 – wash them Lev 3:17 – blood Lev 8:6 – washed Lev 14:7 – seven times Lev 14:11 – General Lev 16:30 – General Num 31:23 – ye shall make Deu 23:11 – wash himself 2Ki 5:13 – Wash 2Ch 29:5 – sanctify the house Psa 45:9 – queen Psa 45:11 – So shall Psa 51:7 – whiter Psa 68:13 – the wings Son 1:5 – comely Eze 37:23 – will cleanse Eze 37:28 – sanctify Mal 3:3 – sit Joh 2:6 – after Joh 13:1 – having Joh 13:5 – poureth Joh 13:8 – If Joh 13:10 – needeth Joh 15:3 – General Joh 19:34 – came Act 3:26 – in Rom 8:4 – That 1Co 1:2 – sanctified 1Co 1:30 – sanctification 1Co 12:13 – by Eph 5:23 – he 1Th 4:3 – your 1Th 5:23 – preserved Heb 10:14 – them Heb 12:10 – partakers Heb 13:12 – sanctify 1Pe 3:20 – by 2Pe 1:9 – that he 1Jo 1:9 – and to Rev 7:14 – and have Rev 19:8 – to her
Fuente: The Treasury of Scripture Knowledge
(Eph 5:26.) , -In order that He might sanctify her, having cleansed her by the laver of the water in the word. This verse contains the nearer purpose, and the following verse unfolds the ulterior design of the Saviour’s love and death, both being introduced by the telic . The account given of the term under Eph 1:1, will serve so far to explain the meaning of the allied verb which occurs in this clause. It denotes to consecrate or to set apart, and then to make holy as the result of this consecration. Mat 23:17; 1Co 7:14; 1Th 5:23; Heb 2:11. Calvin, Beza, Harless, and Meier take the verb in the former sense. Others, such as Piscator, Rckert, Meyer, de Wette, Baumgarten – Crusius, Matthies, and Stier, give the meaning of moral or spiritual purification. The first appears to us to be the prominent idea, but not, certainly, to the exclusion of the last signification. That He might consecrate her, or set her apart to Himself as His own redeemed and peculiar possession-that she should be His and His alone-His by a special tie of tender devotedness-was the object of His death. Rckert objects to this exegesis, that the dative or is wanting, but the supplement is implied in the verb itself. Wholly out of the question is the interpretation of Koppe, Flatt, and Matthies, that the verb means to make expiation for-to absolve from guilt. It is true that is used in the Septuagint for the Hebrew- (Exo 29:33; Exo 29:36), and Stuart (Commentary on Heb 2:10) maintains that the verb has such a meaning in the Epistle to the Hebrews, but the examples which he has adduced admit of the meaning we have assigned to the word in the passage before us. Heb 10:10, etc., Heb 13:11-12. See Delitzsch in loc., Comment. zum B. an die Hebrer, p. 71, and Bleek in loc., Der B. an die Hebrer, who hold our view. Moreover, if refer, as it does, to spiritual purification, then it can scarcely be thought that the apostle expresses the same idea in the previous verb . The meaning is, that having purified her He might consecrate her to Himself; this idea being suspended till it is brought out with special emphasis in the following verse. Meyer distinguishes from , as if the last were the negative and the first the positive aspect of the idea. The distinction is baseless, for the purifying is as positive as is the sanctification. Harless errs in denying that here, whatever may be the fact elsewhere, the action of the participle precedes that of the verb, and in supposing that they coincide in time- being a further definition of . Hofmann, loc. cit., connects immediately with , but very needlessly. This exegesis is as baseless as is the Syriac version and our English translation-that He might sanctify and cleanse it. The nominative to the verb is contained in the participle. Rckert, Matthies, and Olshausen render it after that He has purified-nachdem. De Wette, on the other hand, prefers indem-since that. The meaning is not different, if the participle be thus supposed to contain a pre-existent cause.
The idea expressed by is that of purification, and its nature is to be learned from the following terms expressive of instrumentality. That the phrase refers to the rite of baptism, is the general and correct opinion, the genitive being that of material, and the dative that of instrument, while the two articles express the recognized prominence as well of the water as of the laver. But as the entire paragraph presents a nuptial image, we see no reason on the part of Harless, Olshausen, and others, for denying all allusion to the peculiar and customary antenuptial lustrations. The church is the bride, the Lamb’s wife; and described under this appellation, her baptism may be viewed as being at the same time- . Bos (Exercitat. p. 186), Elsner, Wetstein, Flatt, Bengel, Rckert, Matthies, Holzhausen, and Stier concur in the same representation. The washing of water in baptism was the sacrament expressive of purification. Act 2:38; Act 22:16; Heb 10:22. Baptism is called -the laver of regeneration, a phrase farther explained by the following words- -the renewing of the Holy Ghost. Tit 3:5.
But the additional words, , are not so easily understood. Quite foreign to the thought is the opinion of Hofmann, that as a man declares his will to make a woman his wife by a word or declaration, and so takes her from the unhonour of her maiden condition, so has Christ done to the church. Schriftb. vol. 2:2, 173. Some of the conflicting opinions may be noted:-
I. The Greek fathers, followed by Ambrosiaster, Anselm, Thomas Aquinas, Calovius, Flatt, and de Wette, easily understand the phrase of the baptismal formula. Chrysostom says- ; then he puts the question, ? in what word? and his ready answer is, In the name of the Father, and of the Son, and of the Holy Ghost. But it is not at all probable that should stand for ; and if it did, we should expect, as Harless intimates, to have it emphasized with an article prefixed. Nor has the word such a signification in any other portion of the New Testament.
II. Semler would strike out the words altogether; Michaelis would regard as a Pauline Cilicism for ; while Ernesti and Koppe, imitated by Stolz, join the words together, and suppose that they stand for the Hebrew formula- – in order that. The Seventy, however, never so render the Hebrew idiom, but translate it by . Gen 20:6; Gen 20:11; Num 16:49; Psa 44:4.
III. Some join to the verb -that He might sanctify by the word, the intervening clause, having cleansed by the washing of water, being a parenthesis. This exegesis yields a good meaning, and is contended for by Jerome, Flacius, Baumgarten, Morus, Bisping, Rckert, Meyer, and Winer, 20, 2 (b.). But the position of at the very end of the verse, forbids such an exegesis. It is a forced expedient, and the only reason for adopting it is the confessed difficulty of explaining the words in their obvious and natural connection.
IV. By other critics the phrase is joined to , as a qualificative or descriptive epithet. Such is the view of Augustine, Sedulius, Luther, Estius, Calvin, Erasmus, Flatt, Storr, Homberg, Holzhausen, and Stier. But though these scholars agree as to the general connection, their opinions vary much as to the special signification. The common argument against this and similar constructions, to wit, that the article should have been repeated before , has many exceptions, though in such a proposed construction its insertion would appear to be necessary:-
1. Augustine (Tractatus lxxx. in Johannem), Estius, Bodius, Rell, Crellius, Slichtingius, Flatt, Holzhausen, and the critics generally who are enumerated under No. IV., take as signifying the gospel. Augustine says-accedit verbum ad elementum, et fit sacramentum. Sacramento simul et fidei, says Estius; or again, aquae baptismo per verbum evangelii creditum ac fide susceptum mundat. Bodius writes-verbum ut diploma, sacramentum ut sigillum. These meanings give an unwonted sense of along with, or by means of. Had the apostle meant to say that the efficacy of baptism lies in faith in the word, surely other language would have been employed. The view of Knapp (Vorlesungen ber die Christ. Glaubenslehre, ii. 140) is of the same nature, and is liable to similar objections. The Word, he says, is the evangelical system in its fullest extent – its precepts and promises. In baptism, he adds, the latter are made over, and we pledge ourselves to obey the former. Baptism may be thus called verbum Dei visibile.
2. Others look on as denotive of Divine agency in baptism. This was Luther’s view, as expressed in his Smaller Catechism-verbum Dei quod in et cum aqua est (Die Symbolischen Bcher der Evang. Luth. Kirche, p. 362, ed. Mller). Calvin’s view is somewhat similar-verbo sublato perit tota vis sacramentorum. . . . Porro verbum hic promissionem significat, qua vis et usus signi explicatur. . . In verbo tantum valet atque per verbum. This notion is imitated also by Rollock. The preposition may bear such a signification. Still, had the apostle meant to say that baptism derived its efficacy from the word, surely something more than the simple addition might have been expected. Olshausen looks upon as equivalent to -as signifying a bath in the word, that is, a bath in which one is born of water and of the Spirit. This strange opinion cuts the knot, but does not untie it. Similar is the view of Stier, and Homberg who paraphrases-aqua verbalis et spiritualis. The proposition of Grotius is no less violent, inserting the particle before -washing them by the word as in a bath of water.
3. A third party, such as Storr-Opuscula Academica, 1.194-and Peile, give the sense of mandate-praescriptum. The apostle, says Peile, declares water – baptism to be the divinely-instituted sign or sacrament whereby men are regenerated. This notion gives the strange sense of in conformity to.
V. and lastly. Others, such as Bengel, Matthies, and Harless, join the words with . To this opinion we incline; but we cannot agree with Harless in giving the phrase the meaning of ausspruchsweise, verheissungsweise. The idea in such an explanation is, that the cleansing is given in the form of a declaration or promise made in the ordinance. But there is no need to depart from the ordinary meaning of in the New Testament. The Syriac reads-that he might sanctify and purify her in the laver of water and by the word; and the Vulgate has-in verbo vitae. But we regard as denoting the instrument in its internal operation, and so far different from ; and by we understand the gospel, the usual meaning of the Greek term. Act 10:44; Act 11:14; Rom 10:8; Rom 10:17; Eph 6:17; Heb 6:5. It wants the article as if it were used, as Meyer suggests, like a proper name. It is a mere refinement on the part of Baumgarten-Crusius to understand by it a preached gospel. The church is cleansed by the laver of the water – cleansed by the word. The washing of water symbolizes the pardon of sin and the regeneration of the heart. While this cleansing has its sacramental symbol in the washing of water, it has its special instrument in the word; or in the simple dative may denote the instrument (Bernhardy, p. 100), and the conditional element, as Alford calls it. The word is the Spirit’s element in effecting a blessed and radical change, and in guiding, ruling, and prompting the heart into which the new life has been infused. Men are thus cleansed by baptism in the word. Psa 119:9; 1Pe 1:23. Thomasius, Christi Person und Werk, 66, Erlangen, 1859. Christ accomplishes these results through His death, and what is properly done by His Spirit may be ascribed to Himself, who for this other purpose loved the church and gave Himself for it-
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 5:26. The comparison between a husband and wife on one hand, and Christ and the church on the other, is used for the purpose of illustration as far only as the two are similar. However, the case of Christ is far more extensive than is required of a husband. Christ literally died to produce the cleansing blood for the purification of the institution that was to become His bride. Washing of water refers to the ordinance of baptism, by which men and women are made members of the divine body. (Act 2:38 Act 2:41 Act 2:47; Tit 3:5.) By the word. Baptism will mean nothing to a man unless he submits to it in obedience to the ward-of the Lord (Rom 6:17).
Fuente: Combined Bible Commentary
Eph 5:26. That he might sanctify it. Not, separate and consecrate for Himself (Calvin), but, make holy, as appears from Eph 5:27. Both sanctification and purification are dependent on the atoning death of Christ, the former as an act contemplated by it, the latter as an act included in it. There is thus no necessity to modify the plain and natural meaning of the verb (Ellicott).
Cleansing it; not, sanctify and cleanse it, since the participle expresses the negative side of the sanctification. It may indicate an act preceding the latter (having cleansed) or one occurring at the same time. The former view is favored by the reference to baptism; but cleansing would admit of this meaning also in this connection.
With the laver of the water. The reference to baptism is unmistakable; probably there is also an allusion to the brides oath before marriage. Laver, or, font is a more correct rendering than washing. The water points to the well-known use of water in baptism.
In the word. It is ungrammatical to join this phrase with laver of the water; nor does it refer to the baptismal formula or to the Divine command, or promise, etc. It means, not some particular saying, but the word of God, the gospel, preached and accepted. Jerome, Meyer, and others connect it with sanctify (comp. Joh 17:17), as indicating the means by which the Church is made holy. But the order of the words is against this, and it is open to other objections. It seems best then to connect the phrase with cleansing, etc., and to explain: the purification of which baptism is the sign and seal has as its essential accompaniment the word of the gospel. This is substantially the view of Augustine: Take away the word, and what is the water but water? The word is added to the element, and it becomes a sacrament, as it were the word made visible. The close connection of the two phrases with the word cleansing justifies the remark of Hodge: How then is it true that baptism washes away sin, unites us to Christ, and secures salvation? The answer again is, that this is true of baptism in the same sense that it is true of the word. God is pleased to connect the benefits of redemption with the believing reception of the truth. And He is pleased to connect these same benefits with the believing reception of baptism. That is, as the Spirit works with and by the truth, so He works with and by baptism, in communicating the blessings of the covenant of grace. No mention is made of faith, because Christs work is referred to, and moreover His Church is spoken of.
Fuente: A Popular Commentary on the New Testament
Eph 5:26-27. That he might sanctify and cleanse it Might remove the guilt, power, and pollution of sin; with the washing of water In baptism, as the sign of regeneration by the Holy Spirit, which can only renew, sanctify, and cleanse the soul. See 2Th 2:13; 1Pe 1:2; Tit 3:5. By the word The ordinary channel by which justifying, regenerating, and sanctifying grace is communicated; (Joh 15:3; Jas 1:18; 1Pe 1:23; Joh 17:17;) and by which we are made perfect, and thoroughly furnished unto all good works, 2Ti 3:17. That he might present it to himself That being purified, renewed, and adorned, as a bride prepared for her husband, he might place it in his own immediate presence; a glorious church Perfectly holy, happy, and pleasing in his sight; not having spot Of impurity from any remains of sin, or wrinkle Of deformity from any decay, or any such thing Any thing which could be called a defect; the perfection of the bodies of the saints, as well as that of their souls, being included in this description: but that it should be holy and without blemish Or without blame; and he might survey it completely pure, beautiful, and resplendent, in that great day, when the whole number of the elect shall be gathered together, and the marriage of the Lamb shall be celebrated amidst the acclamations of the heavenly legions, to whose blissful world his bride shall be conducted in triumph. How bright an idea, says Dr. Doddridge, does this give us of the grand plan and design of Christianity: namely, to bring all the millions of which the church consists, to such a state of perfect virtue and glory, that when the penetrating eye of Christ, its great and holy bridegroom, shall survey it, there shall not be one spot, or wrinkle, or any thing like it, in the least to impair its beauty, or offend his sight! Where is such a scheme of thought to be found in the world, but in the New Testament, and those who have been taught by it?
Fuente: Joseph Bensons Commentary on the Old and New Testaments
26. That he may sanctify her, and purify her by the washing of water through the Word. No honest Bible reader will fail to see the second work of grace here revealed beyond the possibility of doubt. The regeneration of the Holy Ghost takes sinners out of Satans kingdom, transforms them into saints, and constitutes the Divine Ecclesia here mentioned. The Lord does not sanctify this wicked world, but Ecciesia, i.e., his own Church. Hence, no one can be so stupid as not to see that sanctification here revealed is a work distinct from regeneration, and subsequent to it. What is sanctification? The Holy Ghost here defines it a purification, illustrated by the washing of water; not literal water, as we here learn it is through the Word. The Bible teaches that we are sanctified by the Spirit, blood, faith, and Word. These are all in perfect harmony, either with other. The Holy Spirit is the omnipotent Agent who sanctifies us; the blood, the Divine elixir by which he effects the purgation; the Word, Gods appointed medium through which we are sanctified; and faith, the condition on which we receive it.
Hence, the Spirit, blood, Word, and faith are but counterparts of the same great transaction. The instantaneity of our sanctification is here confirmed by two infallible witnesses in this short verse; i.e., hagiasee, sanctify, and katharisas , purifying, are both in the aorist tense, which God put in the Greek language to reveal to all honest readers that he actually sanctifies in the twinkling of an eye. You may long approach the experience, but suddenly enter it, the gradualism always being on the human side, as Omnipotence needs but a moment to do his work. I write these pages in California, three thousand miles from home. I spent weeks on my western- bound tour, approaching the land of gold. But the time came when, in a moment, the iron horse leaped over the State line, and I found myself in the land of perennial fruits and fadeless flowers.
Fuente: William Godbey’s Commentary on the New Testament
5:26 {13} That he might {m} sanctify and cleanse it with the washing of water by the {n} word,
(13) Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the apostle wishes us to mark what manner of Church Christ received, when he joined it to himself, and how he does not reject her for all her filth, and uncleanness, but ceases not to wipe it away with his cleanness, until he wholly purifies it.
(m) Make it holy.
(n) Through the promise of free justification and sanctification in Christ, received by faith.
Fuente: Geneva Bible Notes
The purpose Jesus Christ had in mind when He sacrificed Himself for His bride, the church, was to set her apart (sanctify, make her holy) for Himself as His own forever (cf. Heb 2:11; Heb 10:10; Heb 10:14; Heb 13:12). [Note: See Richard D. Patterson, "Metaphors of Marriage as Expressions of Divine-Human Relations," Journal of the Evangelical Theological Society 51:4 (December 2008):689-702.] Logically cleansing comes before setting apart, but in reality these things occur simultaneously when a person trusts in Christ. The cleansing here is spiritual rather than physical. The Word of God cleanses us in the sense that when we believe the gospel it washes our sins away as water washes dirt away (cf. Tit 3:5; 1Co 6:11). Thus washing is a metaphor of redemption. [Note: Hoehner, Ephesians, p. 753.]