Exegetical and Hermeneutical Commentary of Ephesians 5:32

This is a great mystery: but I speak concerning Christ and the church.

32. This is, &c.] More precisely, This mystery is great. For the word “mystery” see above, Eph 1:9, Eph 3:3-4; Eph 3:9; and below Eph 6:19. The word tends to mean something of the sphere of spiritual truth not discoverable by observation or inference, but revealed. The thing answering to such a description in this context is, surely, “the mystical union and fellowship betwixt Christ and His Church.” It can scarcely be the marriage union of mortal man and wife. That, as this whole passage bears witness, is a thing most sacred, Divine in institution, and, in the popular sense of the word, “mysterious.” But it scarcely answers the idea of a revealed spiritual truth.

We paraphrase the verse, then; “This revealed mystery, the Union of Bridegroom and Bride, is great; but I say so in reference to the Bridal of Redemption, to which our thought has been drawn.”

The Vulgate Latin, which forms in its present shape the authoritative Romanist version, translates here, “ sacramentum hoc magnum est, ego autem dico in Christo et in ecclesi ”; from which the Roman theology deduces that “marriage is a great sacrament in Christ and in His Church ” (see Alford here, and the Catechism of the Council of Trent, pars ii. qu. xv. xvii). The “Old Latin” read “ in ecclesiam,” “with reference to the Church.”

but I ] The pronoun is emphatic, possibly as if to say, “I, as distinguished from the narrator of the marriage in Eden.”

On this whole passage Monod’s remarks are noteworthy. He declines to see, with Harless, a mere accommodation of the words of Genesis. For him, those words, narrating true facts, are also a Divinely planned type. “When St Paul quotes, by the Holy Spirit, a declaration of the Holy Spirit, it is the Holy Spirit’s thought and not his own that he gives us The relation which he indicates between the two unions is based in the depths of the Divine thought, and on the harmony established between things visible and invisible The marriage instituted in Eden was really, in the plan of God, a type of the union of Christ with His Church.”

For a reference by the Lord Himself to the passage in Genesis, though with another purpose, see Mat 19:4-5; Mar 10:6-9. For Him, as for His Apostle, the passage was not a legend but an oracle.

Fuente: The Cambridge Bible for Schools and Colleges

This is a great mystery – The Latin Vulgate translates this, sacramentum hoc magnum est – this is a great sacrament – and this is the proof, I suppose, and the only proof adduced by the papists that marriage is a sacrament. But the original here conveys no such idea. The word mystery – musterion – means something which is concealed, hidden, before unknown; something into which one must be initiated or instructed before he can understand it. It does not mean that it is incomprehensible when it is disclosed, but that hitherto it has been kept secret. When disclosed it may be as intelligible as any other truth; see the word explained in the notes on Eph 1:9. Here it means simply, that there was much about the union of the Redeemer with his people, resembling the marriage connection, which was not obvious, except to those who were instructed; which was obscure to those who were not initiated; which they did not understand who had not been taught. It does not mean that no one could understand it, but that it pertained to the class of truths into which it was necessary for one to be initiated in order to comprehend them. The truth that was so great a mystery was, that the eternal Son of God should form such an union with people; that he should take them into a connection with himself, implying an ardor of attachment, and a strength of affection superior to even that which exists in the marriage relation. This was a great and profound truth, to understand which, it was necessary to receive instruction. No one would have understood it without a revelation; no one understands it now except they who are taught of God.

But I speak concerning Christ and the church – This, it seems to me, is an explicit disclaimer of any intention to be understood as affirming that the marriage contract was designed to be a type of the union of the Redeemer and his people. The apostle says expressly, that his remarks do not refer to marriage at all when he speaks of the mystery. They refer solely to the union of the Redeemer and his people. How strange and unwarranted, therefore, are all the comments of expositors on this passage designed to explain marriage as a mysterious type of the union of Christ and the church! If people would allow the apostle to speak for himself, and not force on him sentiments which he expressly disclaims, the world would be saved from such insipid allegories as Macknight and others have derived from this passage. The Bible is a book of sense; and the time will come, it is hoped, when, freed from all such allegorizing expositions, it will commend itself to the good sense of mankind. Marriage is an important, a holy, a noble, a pure institution, altogether worthy of God; but it does not thence follow that marriage was designed to be a type of the union between Christ and the church, and it is certain that the apostle Paul meant; to teach no such thing.

Fuente: Albert Barnes’ Notes on the Bible

Eph 5:32

This is a great mystery.

The mysteriousness of religion

It is in a discourse upon marriage that the apostle introduces these remarkable words; but it is unnecessary that we connect them with the original context; they may be detached from it and treated by themselves as containing a great and interesting truth. Just observe. The Apostle Paul is brought to acknowledge that something which he had just been announcing was very mysterious; he does not attempt to deny or explain away the mystery; he leaves it in all its greatness, and in all its obscurity; but then he adds, I speak concerning Christ and the Church. As much as to say, There is no reason for any surprise at there being mystery. When discourse turns on such subjects as Christ and the Church, mystery is to be expected, mystery is not to be avoided. Here, then, opens before us a great and important subject of discourse. Do men object to us that there are mysterious things bard to be understood in Christianity? What course are we to take with these objectors? Are we to extenuate the mysteries, and try to make them seem less, as though we were ashamed of them, and felt that the gospel would be improved by their absence? Not so. We ought rather to glory in confessing and proclaiming them, considering it a sufficient answer to every objection that we are speaking concerning Christ and the Church. It is not for us to make Scripture less mysterious than the Almighty has made it.

I. Look, for instance, at Christ as born of a pure virgin in a stable at Bethlehem. The incarnation of the Son of God is not one of those facts which lose their mysteriousness through being examined and pondered. Familiarity may indeed make us less alive to its wonders; but the more we consider, the more must we be amazed.

II. But the apostle mentions the Church as well as Christ, and forasmuch as it is the union between Christ and the Church as typified by marriage which led him to express himself in the words of our text, we must briefly see whether there be not mystery–mystery to be thankfully acknowledged, not timidly concealed–in regard to true believers as well as their Divine Lord. Indeed there is mystery. That through such a system as the Christian there should be produced in believers that holiness without which there can be nothing of the oneness between Christ and the Church which marriage supposes–this indeed seems hardly to have been expected, and is not easily to be explained. We are nowise surprised that there should be so vehement an outcry as to the probable tendencies of the gospel; that those who preach as the alone mode of salvation the resting wholly on the merits of another, should often be regarded as advancing a tenet which strikes at the root of all moral energy. Now, in conclusion, we trust that you will thoroughly understand under what point of view the mysteries of the Bible should be regarded by the Christian. These mysteries are not to be shrunk from or concealed, as though Christianity would be the better for their removal; they should rather be gloried in and thankfully acknowledged, as though Christianity would fall to bits if they were taken away. It is the tone which we admire in our text, the frankness of the confession, the avoidance of all controversy. This is a great mystery. I do not attempt to deny it, says the apostle; I do not wish to evade it. How can there be other than mystery when I am speaking concerning Christ and the Church? But, my brethren, what is mystery now may not be mystery always. Now we see through a glass darkly, but then face to face. Now we know in part, but then we shall know, even as also we are known. It must be that with our present imperfect faculties and limited capacities we are incompetent to the understanding much of the revelation which God has given us of Himself, but we shall understand more hereafter if we persevere to the end in fighting the good fight of faith. (H. Melvill, B. D.)

Christ the husband of the Church

There is a story in Foxs Book of Martyrs of a woman who, when she came to be tried for her religion before the bishop, was threatened by him that he would take away her husband from her. Christ, was her reply, is my husband. I will take away thy child, said he. Christ, said she, is better to me than ten sons. I will strip thee, said he, of all outward comforts. And again came the answer, Yes, but Christ is mine, and you cannot strip me of Him. (Baxendales Anecdotes.)

The dignity of matrimony

Every blessing of Christianity springs from the union between the Son of God and mankind. This union was inaugurated when God took human nature and thus made it His own, when He became flesh for us, and dwelt among us; and it is continued in His intimate union with the Church, which is His body. It is by this union that Christ confers all graces.

1. In His union with the Church God gives Himself to men, and men give themselves to God. Matrimony should correspond with this idea (Gen 2:24).

2. In the relations between Christ and the Church we admire perfect unity. This ought also to characterize Christian matrimony.

3. Unity involves indissolubility (Mat 19:6).

4. Another consequence of unity is the reconciliation of authority and obedience.

5. Forbearance. Christ bears patiently all our imperfections, infirmities, and sins. In a similar manner married people should bear one anothers burdens, and so fulfil the law of Christ; as the members of the same body bear the infirmities of one another.

6. The objects to be attained by the union of Christ and His Church are the honour of God and the sanctification of men. The objects of matrimony are the same–the honour of God, the sanctification of the married couple, of the family, and of others who see their good works. (Bishop W. E. Ketteler)

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Church life

The true Church of Christ is in intimate union with Christ Himself. It is indissolubly joined unto Him, vitally connected with Him, and, I must add, it is altogether His possession, His servant. When it is in sound and healthy condition, it is in profound and active sympathy with Christ in all His purposes and works; and when it appears in all its beauty and grace, it is in full conformity to the mind of Christ.

I. The mutual love of the Church. This is the grand characteristic of believers: love in active exercise, love expressed in word and deed. In order to love, there must be knowledge or acquaintance.

II. The worship of the Church. The seat of worship is the heart. And the believer cannot neglect the exercise of private or secret worship. Then, those whom God has set in families should have a home altar, around which morning and evening the whole household should gather. As to the worship of Gods house, it is your privilege to be partakers of it, and you are under a solemn obligation to observe the ordinances of the sanctuary.

III. The work of the Church. This work is two-fold–edifying believers, and converting sinners.

IV. The finances of the Church.

V. The spiritual tone and temper of the Church. (A. G. Maitland, M. A.)

The wife a helper

Dr. Payson, meeting an irreligious lady whose husband was trying to serve God, addressed her thus: Madam, I think your husband is looking upwards–making some effort to rise above the world towards God and heaven. You must not let him try alone. Whenever I see the husband struggling alone in such efforts, it makes me think of a dove endeavouring to fly upwards while it has one broken wing. It leaps and flutters, and perhaps rises a little way; and then it becomes wearied, and drops back again to the ground. If both wings cooperate, then it mounts easily.

A wifes kindness

It is related in the life of William Hutton that a countrywoman called upon him one day, and told him that her husband behaved unkindly to her, and sought other company, often passing his evenings from home, which made her feel very unhappy; and, knowing Mr. Hutton to be a wise man, she thought he might be able to tell her how she should manage to cure her husband. The remedy is a simple one, said he; but I have never known it to fail. Always treat your husband with a smile. The woman expressed her thanks, dropped a courtesy, and went away. A few months afterwards she waited on Mr. Hutton with a couple of fine fowls, which she begged him to accept. She told him, while a tear of joy and gratitude glistened in her eye, that she had followed his advice, and her husband was cured. He no longer sought she company of others, but treated her with constant love and kindness.

Fuente: Biblical Illustrator Edited by Joseph S. Exell

Verse 32. This is a great mystery] . This mystery is great. Sacramentum hoc magnum est; this sacrament is great. – VULGATE. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter.

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible

This is a great mystery; either, this that was spoken before of a marriage union between Christ and the church, and its being of his flesh and of his bones, is a great mystery, and so in the latter part of the verse the apostle explains himself. Or, this that was said of the conjunction of Adam and Eve was a great mystery, (i.e. a great secret in religion), as being a type of Christs marriage with his church; though not an instituted type appointed by God to signify this, yet a kind of natural type, as having a resemblance to it.

Fuente: English Annotations on the Holy Bible by Matthew Poole

32. Rather, “This mysteryis a great one.” This profound truth, beyond man’s power ofdiscovering, but now revealed, namely, of the spiritualunion of Christ and the Church, represented by the marriage union, isa great one, of deep import. See on Eph5:30. So “mystery” is used of a divine truth not to bediscovered save by revelation of God (Rom 11:25;1Co 15:51). The Vulgatewrongly translates, “This is a great sacrament,“which is made the plea by the Romish Church (in spite of the blunderhaving been long ago exposed by their own commentators, CAJETANand ESTIUS) for makingmarriage a sacrament; it is plain not marriage in general, butthat of Christ and the Church, is what is pronounced to be a “greatmystery,” as the words following prove, “I[emphatic] say it in regard to Christ and to the Church” (so theGreek is best translated). “I, while I quote these wordsout of Scripture, use them in a higher sense” [CONYBEAREand HOWSON].

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible

This is a great mystery,…. It has something mysterious in it; it is a figure and emblem of the mysterious union between Christ and his people: for so it follows,

but I speak concerning Christ and the church; or mention this law and institution of marriage, with respect to them; for the leaving of father and mother prefigured Christ’s coming forth from the Father, and coming into this world in human nature, and his disregard to his earthly parents, in comparison with his people, and his service for them; the man cleaving to the wife very aptly expresses the strong affection of Christ to his church, and the near communion there is between them; and their being one flesh denotes the union of them; and indeed, the marriage of Adam and Eve was a type of Christ and his church; for in this the first Adam was a figure of him that was to come, as well as in being a federal head to his posterity: Adam was before Eve, so Christ was before his church; God thought it not proper that man should be alone, so neither Christ, but that he should have some fellows and companions with him: the formation of Eve from Adam was typical of the church’s production from Christ; she was made of him while he was asleep, which sleep was from the Lord, and it was not an ordinary one; which may resemble the sufferings and death of Christ, which were from the Lord, and were not common; and which are the redemption of his church and people; and which secure their comfort and happiness, and wellbeing: she was taken out of his side, and built up a woman of one of his ribs; both the justification and sanctification of the church are from Christ, from the water and the blood which issued out of his side, when on the cross: the bringing and presentation of Eve to Adam has its mystery; it was God that brought her to him; and she was the same that was made out of him; and to the same Adam was she brought of whose rib she was made, and that not against her will: so it is God that draws souls to Christ, and espouses them to him, even the same that he has chosen in him, and Christ has redeemed by his blood; and to the same are they brought, who was wounded for their transgressions, and bruised for their sins; and they are made willing in the day of his power upon them, to come and give themselves to him. Adam’s consent and acknowledgment of Eve to be his wife, shadow forth Christ’s hearty reception and acknowledgment of the saints, as being of him, and his, when they are brought unto him under the influences of his grace and Spirit.

Fuente: John Gill’s Exposition of the Entire Bible

This mystery is great ( ). 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 ( ). “Now I mean.” Cf. 1Cor 7:29; 1Cor 15:50.

In regard of Christ and of the church ( [] ). “With reference to Christ and the church.” That is all that here means.

Fuente: Robertson’s Word Pictures in the New Testament

A great mystery. 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 [] 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.

Fuente: Vincent’s Word Studies in the New Testament

1) “This is a great mystery ‘ (to musterion touto mega estin) “A great mystery this is, or exists as.” While the intimacy oneness of the husband and wife is deep in mystery, nonetheless genuine in character, there is even a deeper application of the love Christ has for His church which she should express in cleaving to Him, Joh 13:34-35. When a mystery is uncovered or disclosed it becomes a revelation with grandeur or beauty, Joh 15:17.

2) “But I speak concerning Christ” (ego de lego eis christon) “Yet I say (this) with reference to Christ” As the true wife loves, is in subjection to, and cleaves to her husband only, so should the church love, cleave to, and be in subjection to Christ her head in everything, Joh 14:15; Joh 15:14.

3) “And the church” (kai [eis] ten ekkiesian) “And with reference to the church-assembly or church body,” Rev 1:20.

Fuente: Garner-Howes Baptist Commentary

32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord’s supper. “Explain to us the manner,” they reply, “or you will not convince us.” For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.

We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery ( μυστήριον) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament ( sacramentum ) as a translation of the word Mystery, which the apostle uses. As if Sacrament ( sacramentum ) did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord’s Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.

We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,

But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.

Fuente: Calvin’s Complete Commentary

(32) This is a great mystery.Rather, This mystery is a great one. The words apply to the type, as well as to the Antitype. (1) The indissoluble and paramount sacredness of marriage, as all history shows, is a mysterythat is (see Eph. 1:9), a secret of Gods law, fully revealed in Christ alone. For in heathen, and, to some extent, even in Jewish thought, marriage was a contract far less sacred than the indissoluble tie of blood; and wherever Christian principle is renounced or obscured, that ancient idea recurs in modern times. It may be noted that from the translation here of the word mystery, by sacramentum in the Latin versions, the application of the word sacrament to marriage arose. (2) But the following words, But I (the word I being emphatic) speak concerning Christ and the Church, showwhat indeed the whole passage has already shownthat St. Pauls chief thought has passed from the type to the Antitype. He has constantly dwelt on points which suit only Christs relation to the Church, and to that relation he has, by an irresistible gravitation of thought, been brought back again and again. (3) Yet the two cannot be separate. The type brings out some features of the Antitype which no other comparison makes clear; and history shows that the sacredness of the type in the Church has depended on this great passagebearing, as it does, emphatic witness against the ascetic tendency to look on marriage as simply a concession to weakness, and as leading to a life necessarily lower than the celibate life.

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)

32. This The instituted fact that a man shall form marital connexions closer than blood relationship.

Is a great mystery One of the profoundest mysteries in all nature, lying at the roots of personal life and of race existence. But great as this marital mystery may be, it is not the main topic. I really speak, that is, am speaking, concerning a still sublimer mystery, namely, Christ and the Church. See note, Eph 5:26.

Fuente: Whedon’s Commentary on the Old and New Testaments

‘This is a great mystery, but I speak in regard of Christ and of the church.’

The church too on being united with Christ become one. It too is made up of individuals but is one in God’s eyes. Their relationship with Christ is also inviolable and they should act with Him and think with Him as one.

‘This is a great mystery.’ This refers back to the previous verse which Paul assures us he is applying to Christ and His church. It thus signifies that Jesus left His Father in order to cleave to us so that we may be one with Him. Our maker is our husband (Isa 54:5).

Fuente: Commentary Series on the Bible by Peter Pett

Eph 5:32. This is a great mystery: It is plain by the fore-going verses, and by the application of the words in Gen 2:23 to Christ and the church, that the apostles understood several passages in the Old Testament in reference to Christ and the gospel, which were not understood in their evangelical or spiritual sense, till, by the assistance of the Spirit of God, the apostles so explained and revealed it. This is that which St. Paul here calls mystery: he who is desirous to have a true notion of this matter, should carefully read 1 Corinthians 2 where the Apostle very particularly explains it. Dr. Doddridge paraphrases the verse thus: “This is indeed a great mystery, which was long unknown, and, now it is in some measure discovered, is a matter of much admiration: but you will easily perceive that in saying this, I speak not of the union between a man and his wife, but of that betwixt Christ and the church. For, that the Son of God should unite himself to a society of mortal men, and regard them as making a part of himself, on account of the intimacy with which they are joined to him in a community of spirit and of interest, can never be sufficiently admired.” This sublime doctrine which had been long concealed, and cannot now be fully comprehended, may, with the greatest propriety be called a mystery, in every sense of the word.

Inferences.With what cheerfulness should the dear children of God imitate their Heavenly Father! And what an affecting and engaging motive to brotherly love is the dying love of Christ, who offered up himself as an atoning and acceptable sacrifice for us! But how utterly unworthy the Christian’s character, privileges, and obligations, is it to give way to any sin, especially such shameful ones as Heathens and unconverted sinners are infamous for! Neither covetousness, which is constructive idolatry; nor any sort of unchastity or impurity; nor any works of darkness, should ever be found upon, or countenanced by those who profess themselves to be saints: for whatever vain deceivers may suggest to the contrary, such things are abominable, and exclude the practisers of them from the Saviour’s kingdom of grace and glory, and bring divine wrath upon their heads. What a visible change in conversation is to be expected from those who are awakened into light and life by the powerful voice of Christ! They should walk as children of the light, under the influence of the Spirit, unto all goodness, righteousness, and truth; their words and actions should carry such reproof to workers of iniquity, as shews that they have no fellowship with them in their evil deeds, but that they approve of those things which are acceptable to God their Saviour. How watchful and careful ought they to be in their walk! They should be very circumspect to shun temptation, sin, and danger, and to redeem time for the best purposes, especially in evil days; and should behave wisely in an upright way, and not like ignorant and foolish people, who neither consider what they are doing, nor whither they are going. How pure and sublime are the joys that arise from being filled with the gifts and graces of the Spirit! There is no danger of excess in these, as there is in the use of wine; they dispose us for singing the praises of God with harmonious voices, and with the sweetest melody in our hearts; and make us thankful to him, through Jesus Christ, in every circumstance of things. But how concerned should we be to fill up all the relations of life with the duties of them, from a principle of holy reverence and fear of God! Husbands and wives should not trifle with, but conscientiously attend to the respective duties that result from their union with each other as one flesh. And O! how happy would the marriage-state be, if both relatives, in their places, would study to please one another! Conjugal love would keep all right between them, and secure the duties on both sides. How intimate and endearing is the relation and affection of Christ to his church! He is full of tender love and care towards his faithful saints, to take away the guile, power, and defilement of their sins, by his blood and spirit, and by means of his word; and, at length, to present them to himself, arrayed in glory, like a spouse fit for such an illustrious husband to delight in, as having no spot or blemish of any kind upon them. How constraining ought his love to them to be, to engage their most dutiful submission to him! And what a sweet influence should these considerations have upon every religious husband to love his wife as himself, and upon every religious wife to reverence her husband!

REFLECTIONS.1st, Love is the divine principle through which alone the practice of all holiness can be produced. This therefore,

1. The Apostle inculcates. Be ye followers of God as dear children, acting according to this high relation, and in your spirit and temper resembling your heavenly Father; and walk in love, which is his brightest attribute, and renders you most like the blessed Redeemer; as Christ also hath loved us, with a love so free and so surpassing great; and hath given himself for us an offering and a sacrifice to God for a sweet-smelling savour, to make atonement for our sins, and to reconcile us to God by his own blood, his sacrifice being infinitely meritorious and acceptable. Note; (1.) Love is the characteristic mark of a child of God, and a disciple of Jesus. (2.) The sacrifice of the Lamb of God is fully efficacious: God is well pleased in the oblation of his Son; and all who draw near in faith through him are sure of acceptance.

2. He warns them against all manner of uncleanness. But fornication, and all uncleanness, or covetousness, the lawless desires of fleshly concupiscence, let it not be once named amongst you, as becometh saints, but avoided with the utmost detestation, and never once so much as mentioned; neither filthiness, in gesture, habit, or discourse; nor foolish talking, in secret innuendoes, or vain, light, or unprofitable conversation; nor jesting, to excite laughter in others, and admiration of our own carnal wit; which are not convenient, but utterly unbecoming a Christian’s profession, who should rather be employed in giving of thanks, and use his tongue as an instrument to set forth the glory of God.

3. He enforces his exhortation by the most weighty arguments:
[1.] These sins must necessarily exclude us from heaven, and lay us under the eternal wrath of God. For this ye know, according to the unchangeable word of God, that no whoremonger, nor unclean person, nor covetous man, whose heart is the stye of lewd desires, or who is inordinately eager after gain, and consequently is an idolater, loving and serving the creature more than the Creator, hath any inheritance in the kingdom of Christ and of God, but must be for ever excluded from the divine favour. Let no man deceive you with vain words, as if these sins were not so dangerous; and with some soft names of human infirmity, or venial transgressions, endeavour to satisfy your consciences, and embolden you to hope for impunity: for know assuredly, because of these things cometh the wrath of God upon the children of disobedience and unbelief, who, despising God’s warnings, perish eternally under the deluge of his fiery wrath. Be not ye therefore partakers with them, by communion with them, or connivance at them, lest you become involved in their punishment. Note; It is a fearful thing to fall into the hands of the living God. We should often consider it, that we might tremble, and avoid the most distant approaches of evil, which has consequences so dreadfully dangerous.

[2.] What God has done for us, should engage us to be faithful to him. For ye were sometimes darkness, and in this wretched state were blindly led on by vile affections to every abomination, ignorant of God and your own danger, and rushing headlong to ruin; but now are ye light in the Lord, since he hath shone into your hearts, and given you the knowledge of his will, and turned you to his blessed Self in the practice of true holiness; therefore walk as children of light, agreeable to the obligations lying upon you, and the measure of knowledge and grace which you have received. For the fruit of the Spirit, which the Lord hath given you to illumine your darkness, and quicken your souls from the death of sin, is in all goodness, and righteousness, and truth; it appears in every act of tenderness and beneficence towards the needy, in all purity of heart towards God, and uprightness in our dealings with men; and engages us to a holy simplicity and unimpeachable fidelity, in all our words and works; in which things, as children of light, you must therefore habitually walk; proving what is acceptable unto the Lord, desiring out of his word to learn his mind and will, and to approve yourselves to him in all holy conversation and godliness. And, for this end, have no fellowship with the unfruitful works of darkness, neither by countenance, nor connivance at them in others, any more than by practising them yourselves; they are works of darkness, the deeds of a fallen and corrupted heart, and which seek usually the covert of the night; unfruitful of every thing but misery, wrath, and wretchedness. Instead, therefore, of joining in them, rather, wherever they appear, bear an open testimony against them; and, with zeal tempered with love, boldly reprove them. Note; (1.) The fallen mind, in its mere natural state, is darkness itself: they who are under its influence take hold of the paths of death and hell, and know not whither they are going. (2.) Where God hath given us the light of his truth, every wilful sin is greatly aggravated. (3.) They who are truly sensible of the evil and danger of sin, will not see it upon their brother without a kind and faithful rebuke.

[3.] The very shocking and shameful nature of these sins should deter us from them. For it is a shame even to speak of those things, which are done of them in secret: the very mention of them must offend a modest ear; and how much more must the practice of them provoke a holy God? But all things that are reproved, as such evils must be, are made manifest by the light of God’s word, which hath shone into your hearts, and are thereby discovered in their native deformity, and hateful colours; for whatsoever doth make manifest is light; as the sun illumines the world, which otherwise would be covered in darkness, so does Christ in his gospel, arising as the Sun of Righteousness, shine into the hearts of his believing people, giving them light and discernment in spiritual things, which were before utterly hidden from their eyes; and enabling them to see the evil and danger of those tempers and practices, which before they never apprehended. Wherefore he saith, when calling the souls of sinners out of darkness into his marvellous light, Awake thou that sleepest in security, ignorance, and insensibility, and arise from the dead, from thy state of death, in trespasses and sins, and Christ shall give thee light, the light of life and truth, to conduct thee in the paths of holiness, and, at last, if faithful, to the regions of glory; and wherever this light is spoken into the soul, then it will be evident by an abhorrence of evil, and such a conversation as will bear the strictest scrutiny.

4. On what he had said, he grounds this farther exhortation: See then that ye walk circumspectly, narrowly examining every step you take, not as fools, but as wise, as those who have been taught the truth as it is in Jesus; redeeming the time, making the best improvement of the present moment, and desirous to retrieve the time and opportunity which has been lost; because the days are evil, and require great watchfulness when iniquity so abounds, when temptations so many and great beset you; and you know not how soon you may be cut off. Wherefore, be ye not unwise, as in the former days of folly and unregeneracy, but understanding what the will of the Lord is, that ye may know how to walk and please him, and be found faithful to the light which he is pleased to give you. Note; (1.) If we consider how much of our time we have abused and squandered, it will become us, with peculiar diligence, to improve the pittance which remains. (2.) Evil days require especial circumspection. (3.) The worst and most fatal folly is the ignorance of God’s word, and the neglect of our souls.

How we must redeem our time, and walk according to the divine prescription, the Apostle, in several particulars, proceeds to shew.
[1.] Be not drunk with wine, wherein is excess, for the dreadful consequences of drunkenness are numberless; for when the mind is once intoxicated, a wide door is opened to every act of extravagance, folly, riot, debauchery, and uncleanness, and there remains no restraint from the greatest abominations.

[2.] But, on the contrary, be filled with the Spirit; seek to drink deeper into the sacred fountain of his divine light, grace, strength, and consolation, which will inspire the most exquisite and sacred pleasure and delight; not roaring round the board of riot, and joining the mad songs of the drunken, but speaking to yourselves, and each other, in psalms and hymns, and spiritual songs, uniting your voices in the Redeemer’s praise, singing and making melody in your heart to the Lord, with inward exultation in God as your Saviour, and every outward expression that tends to exalt his great and glorious name, giving thanks always for all things, your hearts in every dispensation acknowledging a gracious God, and your tongue employed in thanksgiving unto God and the Father, in the name of our Lord Jesus Christ, through whom alone all our services are accepted, and by whom all the dispensations of providence and grace are made to work together for the good of true believers. Note; (1.) Psalmody is a gospel ordinance, and they who are happy in God will delight in his praises. (2.) Whatever our condition, or circumstances may be, there is always room for thanksgiving. Afflictions, as well as mercies, demand a grateful acknowledgment; they are good for us, and we shall, in the issue, find the blessed effects of them.

2nd, The Apostle proceeds to exhort them to the discharge of those relative duties, which are the great ornaments of Christianity.
In general, a spirit of gentleness and mutual forbearance must reign in you, submitting yourselves one to another, in all natural and civil relations, in public and private, making conscience of discharging the duties of your several stations, in the fear of God, being willingly in all due subjection to those whom he hath placed as your superiors.

1. The duty of wives is to submit themselves unto their own husbands, in all reverence, honour, and dutiful obedience; consulting their will, and content to be in subjection as unto the Lord, regarding him as the author of their subordination, and submitting, as the church doth, to him. For the husband is the head of the wife, by divine appointment, as Christ is the head of the church, and he is the Saviour of the body, having bought her even at the expence of his own blood, and with the most endearing tenderness and affection providing whatever is needful for her support and comfort. Therefore as the church is bound, by every tie of love and duty, to be subject unto Christ, so let the wives be to their own husbands in every thing not contradictory to their duty towards God. Note; The direction is clear and obvious; but the difficulty is for a fallen spirit to acquiesce. Let those, therefore, who enter into the marriage state seriously consider their obligations, before they lay themselves under the solemn vow of obedience.

2. The duty of husbands is this; Love your wives with singleness of affection, which speaks in every word and look of tenderness, with gentleness desiring to rule, not tyrannize, and, by every endearing art of persuasion, winning obedience, rather than haughtily and imperiously demanding subjection, remembering and imitating the love of Christ to his church, who gave himself for it, even to the death of the cross, that he might sanctify and cleanse it with the washing of water by the word, in his atoning blood opening a fountain for sin and uncleanness, to which, by faith, every genuine penitent may come according to his word, and be effectually delivered from all their guilt and defilement; that, being thus cleansed, he might present it to himself, as a chaste virgin, adorned for her heavenly bridegroom, a glorious church, beautiful through his Blood and Spirit, not having spot or wrinkle, or any such thing, but appearing in perfect comeliness and purity; that, as the sacrifices under the law, it should be holy and without blemish. So ought men to love their wives, according to this love of Christ, even as their own bodies, they being now a real part of themselves: he that loveth his wife, loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it; our own flesh is not nearer to us than our wives; and the same affectionate care is due to them, even as the Lord hath shewed to the church: for we are members of his body mystical, of his flesh, and of his bones, like the woman formed from the first man’s side. For this cause, seeing the union is so close, shall a man leave his father and mother, and shall be joined unto his wife, in peculiar singleness of affection; and they two shall be one flesh, as if they literally became one body. This is a great mystery, these words being figurative of a more happy and excellent marriage than that of the first man and woman; and I mean, in their application, to lead you, not merely to consider the original law of marriage, but I speak concerning Christ and the church, to whom they emphatically belong. Nevertheless, let every one of you in particular so love his wife even as himself, as the members of his own body; and let the wife see that she reverence her husband with all conjugal love, and jealous fear of offending.

Fuente: Commentary on the Holy Bible by Thomas Coke

Eph 5:32 . For the understanding of Eph 5:31 in the sense of the apostle an exegetical gloss was necessary, which is here given: This mystery is great , is important and exalted in its contents, but I say it , adduce it (namely, this mystery, by which is meant just the declaration of Gen 2:24 ), in reference to Christ and the church .

] So Paul terms those Old Testament words just employed by him, in so far as they have a hidden meaning not recognised without divine enlightenment. With the Rabbins, too, the formula mysterium magnum ( Jalkut. Rub . f. 59, Ephesians 4 : ) is very common. See Schoettgen, Horae, p. 783 f.

] , which Holzhausen even declares to be superfluous, has emphasis: I, however ( metabatic), opposed to the possible interpretations which might be given to the mysterious utterance. [289]

] so that we have thus under to understand Christ , and under the church . This has been rightly discerned already by the Fathers (see Chrysostom, Theodoret, Theophylact, Jerome), only they should not have thought of the coming of Christ in the flesh (in connection with which Jerome interpreted of the heavenly Jerusalem; comp. Estius), but of the Parousia. See on Eph 5:31 . Lastly, it is worthy of notice simply under a historical point of view, that Roman Catholics (but not Erasmus, Cajetanus, or Estius), on the ground of the Vulgate, which translates by sacramentum , proved from our passage [290] that marriage is a sacrament. It is not this that is conveyed in the passage, as indeed in general marriage “non habet a Christo institutionem sacramentalem, non formam , non materiam , non finem sacramentalem” (Calovius, and see the Apol. Conf. Aug . p. 202), but it is rather the sacredly ideal and deeply moral character, which is for ever assured to marriage by this typical significance in the Christian view. We may add that monogamy is presupposed as self-evident, but does not form the set purpose of the passage, which would be purely imported (in opposition to Schwegler, p. 387).

[289] Later Rabbinico-mystical interpretations of marriage may be seen in Schoettgen, Hor . p. 784. Philo, p. 1096, allegorizes those words in reference to reason, which forsakes wisdom and follows the senses.

[290] See also Catech. Rom 2:8 ; Rom 2:16 f.

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary

DISCOURSE: 2124
UNION BETWEEN CHRIST AND HIS PEOPLE

Eph 5:32. This is a great mystery: but I speak concerning Christ and the Church.

CHRISTIANITY is a mystery altogethera great mystery: as it is written, Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory [Note: 1Ti 3:16.]. Every part of it is mysterious: its plan, as concerted between the Father and the Son [Note: Col 2:2.]; its propagation, so as to incorporate in one body the whole world both of Jews and Gentiles [Note: Rom 11:25. Eph 1:9-10.]; the representations given of it in emblematic types from the foundation of the world. Amongst these, the marriage of our first parents is worthy of particular attention. It is that to which the Apostle especially refers in the passage before us. The very words spoken by Adam on that occasion are quoted by him [Note: Gen 2:23-24. with ver. 30, 31.]. They appear, indeed, at first sight, to be spoken only in reference to marriage generally: but he declares, and pronounces it a great mystery, that he spake concerning Christ and the Church.

Here it is evident that there was one thing spoken, and another intended; and, consequently, if we would fully enter into the Apostles mind, we must consider,

I.

The subject ostensibly proposed

He is speaking of the duties which men owe to each other, in the relation of husband and wife, parents and children, masters and servants. That of husband and wife, as existing before all others, is introduced first.
He specifies their duties
[He specifies hers to him, and his to her. Her duty to him is comprised in reverence and subjection; in reverence to him as her head; in subjection to him as her lord. His duty to her comprehends unrivalled affection, and unbounded care. These were their respective duties, whilst yet they remained in innocence: for they arose out of the manner in which their union was formed. The man was first formed, the lord and governor of the whole earth. The woman was made afterwards, and taken out of the side of man as a part of his substance; and therefore was properly subject to him. She, too, was made for man, and not man for her: and, consequently, this put her still further under his controul. These duties, however, were still further extended after man had fallen: for the woman, having been first in the transgression, was doomed to weaknesses and pains which she would never otherwise have experienced, and was still more entirely subjected to her husbands rule [Note: Gen 3:16. with 1Ti 2:11-14.]. But, in proportion as she needed his protection, his obligation to extend it to her was increased, together with all its attendant sympathy and assiduities.]

He at the same time illustrates them by a comparison
[The Apostle institutes a comparison between the marriage union and that which subsists between Christ and his Church; and again and again reverts to it, in order to mark the correspondence between them in every particular. In speaking of the wifes duties to her husband, he says, Wives, submit yourselves unto your own husbands, as unto the Lord: for the husband is the head of the wife, even as Christ is the Head of the Church; and he is the Saviour of the body. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing [Note: ver. 2224.]. Now, here the Apostle states, in the clearest and fullest manner, both the extent of her duties and the ground of them. All the subjection which the Church owes to Christ, she owes to her husband; subordinate only to the paramount obligations which she owes to Christ himself: and she owes them to him for the very same reason; namely, because her husband is her head and protector, just as the Lord Jesus Christ is the Head and Saviour of his whole mystical body, the Church.

Next, in speaking of the husbands duty to his wife, he draws a similar comparison between Christs love and tenderness to his Church, and that which a man should exercise towards his wife. The object he should have in view also, in all the controul which he exercises over her, should be precisely such as Christ has manifested towards his Church; namely, the advancement of her real welfare. To a similar extent, also, should he carry this into effect; willingly denying himself, and submitting gladly to the greatest privations, if only he may attain his end, and promote her best interests. Hear the Apostles own words; and mark especially how minutely the Apostle enters into the objects which Christ has accomplished in behalf of his Church, in order the more clearly to shew what the husband should aim at in reference to his wife: Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish [Note: ver. 2527.]. Then, going on with a special reference to Eve, who was a part of Adams own body, he adds, So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife: and they two shall be one flesh [Note: ver. 2831.]. All this shews us with what intensity of affection a man should regard his wife; and with what tender care he should labour for her temporal, spiritual, and eternal good.]

Now, here we should have stopped, as having brought into view all that the Apostle designed. But, what the Apostle has spoken in our text necessarily leads us to the contemplation of another subject, even,

II.

The subject covertly intended

We are perfectly surprised when we hear the Apostle unexpectedly declaring, I speak all this concerning Christ and his Church. Truly, this is a mystery. Let us consider,

1.

The mystery itself

[Under the image of a marriage union, the Apostle has been speaking of Christ and his Church, between whom there exists the same relation as between a man and his wife. The Lord Jesus Christ is a Bridegroom, and the Church is his bride, This is the language both of the Old Testament [Note: Isa 54:5.] and the New [Note: Joh 3:29.]: and between them exists a closer union than ever existed between a man and his wife: for they are, by their union, made one flesh [Note: ver. 31.]; but Christ and his Church are one spirit [Note: 1Co 6:17.]. They too, inasmuch as Christ has taken upon him our nature, may be called one body; so that, in reference to Christ, it may be said of us, We are members of his body, even of his flesh and of his bones. But I say again, that, inasmuch as we have a spiritual union with Christ, our connexion with him is closer than any that can exist between persons joined in the marriage bond; who, though one flesh, may be, and too often are, far from being united in spirit.

By virtue of the union of Christ with his Church, she partakes of all the privileges which a marriage union can convey. He is entitled to the entire possession of our whole hearts: and we become partakers of all his honours, and all his wealth, and all his influence, and all his love. Nothing can be conceived as enjoyed by a woman in virtue of the marriage relation which she has entered into, that is not imparted to us in the richest possible abundance, as soon as we believe in Christ. On the other hand, there are the same obligations entailed upon us. The Lord Jesus Christ, if I may so speak, as bound in covenant to us, will order every thing for our good: and we, as given up to him in covenant, are bound to forsake all for him [Note: Luk 14:33.], and to live for him, and not for another [Note: Hos 3:3.]. To serve him, and honour him, and glorify him, must from henceforth be our supreme happiness, our only care. This its plainly set forth by the Psalmist, who says, Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy fathers house; so shall the King greatly desire thy beauty: for He is thy Lord; and worship thou him [Note: Psa 45:10-11.].]

2.

The greatness of this mystery

[It is indeed great, whether we consider it as a speculative truth, or whether we regard it in its practical importance. As a speculative truth, how wonderful is it that the God of heaven and earth should become a man, and take into union with himself such worthless and corrupt creatures as we; submitting to the lowest depths of misery, in order to raise us to the highest throne of his glory! That he should acknowledge such a relation between himself and us, and make that relation the means of communicating to us all that felicity, is a mystery too big for utterance, too deep for any finite intelligence to explore.

In its practical importance, too, it far surpasses all human comprehension. For to effect this union, is the very end for which the Gospel itself is ministered to man. St. Paul preached through immense regions, from Jerusalem round about unto Illyricum. And what did he labour to accomplish? What was the effect of his ministrations? He says to his Corinthian converts, I have espoused you to one husband, that I may present you as a chaste virgin to Christ [Note: 2Co 11:2.]. Now this is our object also, even to solicit, in the behalf of Christ, that you will consent to an union with him, and surrender up yourselves altogether unto him. This union, also, is the one only means by which you can ever bring forth fruit unto God. Separate from Christ, you can no more bear the fruits of holiness, than a branch can bear grapes when separate from the vine [Note: Joh 15:5. .]. St. Paul speaks of this, under the very image contained in our text. He represents us as married, in our unconverted state, to the law: but, on our conversion, the law, as far as respects its power over us, becomes dead; so that we are at liberty to be married unto Christ, and to bear fruit to him: My brethren, says he, ye are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God [Note: Rom 7:4.]. In no way whatever can the fruits of righteousness be produced by us, except by virtue of union with him: for they are the fruits of his Spirit, communicated to us, and abiding in us [Note: Gal 5:22-23. Rom 6:22.]. I may further add, that this union, begun on earth, will be perpetuated in heaven for evermore. Earthly connexions are dissolved by death: this is cemented and confirmed. In this world we are rather betrothed, than actually united [Note: Hos 2:19.]; rather presented for approbation [Note: 2Co 11:2.], than brought to a full enjoyment of the nuptial bonds. The consummation of the marriage, with the feast attendant on it, is reserved for a better world; and shall take place as soon as the bride is fully prepared for the honours to be conferred upon her. So says St. John, respecting a period yet future, when this glorious ceremony is to be completed: I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God [Note: Rev 19:6-9.].

Say now, whether any thing can exceed the importance of this mystery? You perceive, that to accomplish it is the end of all our ministrations; the actual completion of it is the only means of sanctification to your souls; and the full enjoyment of it in all its inconceivable benefits, is heaven. Verily, this is a great mystery; nor will eternity suffice for its full developement.]

Let me now, in conclusion, entreat of you these two things:

1.

Seek by faith to realize this mystery

[It must be realized by all: and the only way in which it can be realized, is, by believing in the Lord Jesus Christ. It is faith which unites us to him: it is faith which interests us in him, and which brings down from him all that our souls can stand in need of. Though the mystery which we have been contemplating is great, yet the means by which we are to have it realized are simple. Only believe in Christ, as becoming man for you, as dying on the cross for you, as giving himself to you in an everlasting covenant; believe in him, I say, as willing to confer on you all the blessings of salvation; and you shall find that you have not believed in vain: for out of his fulness shall you assuredly receive all that you can require, and all that he has undertaken to bestow upon you.
And let not the thought of your own unworthiness discourage you: for there are none, however unworthy, whom he will not receive into that relation, if only they will believe in him. See the description given of the Jewish Church previous to her union with him: When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. When I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine [Note: Eze 16:6; Eze 16:8.]. What more humiliating condition can you well conceive, than that of a new-born infant, which is here thrice repeated, polluted in its own blood? Yet out of that state did he select them, and from that condition did he take them for his Church and people. Know then, that no unworthiness whatever is, or can be, a bar to your union with Christ, if only you will accept his overtures of love and mercy. Nay, if, after having been by profession united to him, you have dishonoured him by the basest unfaithfulness, still he says to you, Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding children, saith the Lord, for I am married unto you [Note: Jer 3:13-14.]. Thus you see, that neither unworthiness before your union to him, nor unfaithfulness after it, need cause you to despair: for where sin has abounded, his grace shall much more abound [Note: Rom 5:20.]; and those who come unto him, he will in no wise cast out [Note: Joh 6:37.].]

2.

Endeavour, by works, to recommend and adorn it

[Persons who hear of your high pretensions, will naturally ask, What do ye more than others [Note: Mat 5:47.]? They have a right to ask this question: and we ought to be able to answer it. If we are brought into so near a relation to the Lord Jesus Christ, we ought to shew the effect which it produces on us. We ought to walk worthy of the new condition into which we are brought, and worthy of Him who has raised us to it [Note: Eph 4:1. 1Th 2:12.]. The Kings daughter ought to be all glorious within; and her clothing should be of wrought gold [Note: Psa 45:13.]. There should be in us universal holiness, both in heart and life. The whole spirit of our minds should be renewed [Note: Eph 4:23.]; and we should be altogether new creatures in Christ Jesus; old things haying passed away, and all things having become new [Note: 2Co 5:17.]. Beloved brethren, see that ye answer to this character: see that ye walk worthy of the Lord unto all pleasing, being fruitful in every good work [Note: Col 1:10.], and filled with all the fruits of righteousness, which are by Jesus Christ to the glory and praise of God [Note: Php 1:11.]. This will honour your divine Husband: this will answer the end for which he has chosen you to himself, and will best prove the truth and excellence of the communications you have received from him. Then will another mystery be seen. Men will wonder how it is that you have been enabled so to put off the old man, which is corrupt according to the deceitful lusts; and so to put on the new man, which, after God, is created in righteousness and true holiness [Note: Eph 4:22; Eph 4:24.]. But they will have the true solution of the phenomenon, when they know into what close connexion ye have been brought to the Lord Jesus Christ, and how mightily his Spirit has wrought within you: and they will readily receive the mystery which they cannot see, when they are constrained to acknowledge the mystery which they do see. They will be forced to confess that ye are a people whom the Lord has blessed, and that he is with you of a truth.]

Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)

32 This is a great mystery: but I speak concerning Christ and the church.

Ver. 32. This is a great mystery ] To wit, this mystical marriage with Christ. It passeth the capacity of man to understand it in the perfection of it. Preachers can make it known but in part, and hearers can but in part conceive it. Let us therefore wait for perfect understanding of it, till all things be perfected in Christ.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

32 .] This mystery is great (viz. the matter mystically alluded to in the Apostle’s application of the text just quoted: the mystery of the spiritual union of Christ with our humanity, typified by the close conjunction of the marriage state. This meaning of , which is strictly that in which St. Paul uses the word (see reff.), as something passing human comprehension, but revealed as a portion of the divine dealings in Christ, is, it seems to me, required by the next words. It is irksome, but necessary, to notice the ridiculous perversion of this text by the Romish church, which from the Vulgate rendering, ‘sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia,’ deduces that ‘marriage is a great sacrament in Christ and in His Church’ (Encyclical letter of 1832 cited by Eadie). It will be enough to say that this their blunder of ‘sacramentum’ for ‘mysterium,’ had long ago been exposed by their own Commentators, Cajetan and Estius): but I (emphatic) say (allege) it with reference to Christ, and [ with reference to ] the church (i.e. my meaning, in citing the above text, is to call your attention, not to mere human marriage, but to that high and mysterious relation between Christ and His Church, of which that other is but a faint resemblance).

Fuente: Henry Alford’s Greek Testament

Eph 5:32 . : this mystery is great . Not “this is a great mystery,” as it is rendered by the AV and Rhem.; nor “this is a great secret,” Tynd., Cran., gen. The term (on which see under Eph 1:9 above) cannot mean allegory or dark-saying , but must have its usual sense of something once hidden and now revealed, a secret disclosed. It cannot refer, therefore, as Mey. makes it do, to the quotation from Gen 2:24 as a passage with a hidden typical or mystical meaning, one deep ( ) and difficult to reach. Nor can it well refer to the spiritual union of Christ and the Church by itself (Beng.), or to the comparison between the union of husband and wife and that of Christ and the Church (Est.), as the would then lose its point. It is simplest to take it as referring to Christian truth touching the relation between husband and wife as set forth in these verses. That truth is described by as great, i.e. , in the sense of grandeur and importance. The Vulg. rendering sacramentum (followed by Wicl. and the Rhem.) has induced many Roman Catholic theologians to found on this as a passage presenting marriage in the character of a sacrament a perverted interpretation which was disavowed indeed by distinguished scholars like Cajetan and Estius in the Roman Catholic Church itself. It may be added that Alford understands by the “the matter mystically alluded to in the Apostle’s application of the text just quoted; the mystery of the spiritual union of Christ with our humanity, typified by the close conjunction of the marriage state”. And Von Soden, taking the , as in 1Co 15:51 , to refer to what follows , supposes the sense to be “this secret, that is, what I am about to say as the secret sense of this sentence, is great”. Hatch, again, who regards as closely related in sense to , and and interchangeable with them, gives the sense of “symbol” (which he thinks is its meaning also in Rev 1:20 ; Rev 17:7 ), and renders it “this symbol ( sc. of the joining of husband and wife into one flesh) is a great one” ( Essays in Biblical Greek , p. 61). , [ ] : but I speak with reference to Christ and the Church . The second is omitted by LWH, as not found in [715] [716] , Iren., Tert., etc.; it is inserted, however, in [717] [718] [719] [720] [721] , Orig., Meth., Theodor., Cypr., Hil., etc. The formula is used in various Pauline passages where an explanation of something previously said is in view ( e.g. , 1Co 1:12 ; Gal 3:17 ; Gal 4:1 ; Gal 5:16 ; cf. , 1Co 7:29 ; 1Co 15:50 ). Here too, the sense is not “I interpret it,” but simply “I say it,” “I mean it”. The has here its disjunctive force, introducing an explanation and separating it from the thing explained (Thayer-Grimm, Greek-Engl. Lex. of N. T. , p. 125). The is the prep, of ethical direction , indicating that towards which the mind is looking (Thayer-Grimm, ut sup. , p. 184; and cf. Act 2:25 ), = “ with reference to Christ,” not “ of Christ,” far less “ in Christ” as the Vulg. unhappily renders it. The emphatic position of the gives it to be understood that what immediately follows is the writer’s own way of putting the matter just stated, or his own application of the words of Scripture. The sense, therefore, is this “the truth of which I have spoken, the relation of husband and wife as one flesh, is a revelation of profound importance; but let me explain that, in speaking of it as I have done, my meaning is to direct your minds to that higher relation between Christ and His Church, in its likeness to which lies its deepest significance.

[715] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[716] Codex Mosquensis (sc. ix.), edited by Matthi in 1782.

[717] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[718] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[719] Codex Claromontanus (sc. vi.), a Grco-Latin MS. at Paris, edited by Tischendorf in 1852.

[720] Codex Augiensis (sc. ix.), a Grco-Latin MS., at Trinity College, Cambridge, edited by Scrivener in 1859. Its Greek text is almost identical with that of G, and it is therefore not cited save where it differs from that MS. Its Latin version, f, presents the Vulgate text with some modifications.

[721] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.

Fuente: The Expositors Greek Testament by Robertson

a = the.

mystery. See Rom 16:25, Rom 16:26 and App-193.

concerning. Greek. eis. App-104.

and = and concerning.

Fuente: Companion Bible Notes, Appendices and Graphics

32.] This mystery is great (viz. the matter mystically alluded to in the Apostles application of the text just quoted: the mystery of the spiritual union of Christ with our humanity, typified by the close conjunction of the marriage state. This meaning of , which is strictly that in which St. Paul uses the word (see reff.),-as something passing human comprehension, but revealed as a portion of the divine dealings in Christ,-is, it seems to me, required by the next words. It is irksome, but necessary, to notice the ridiculous perversion of this text by the Romish church, which from the Vulgate rendering, sacramentum hoc magnum est, ego autem dico in Christo et in Ecclesia, deduces that marriage is a great sacrament in Christ and in His Church (Encyclical letter of 1832 cited by Eadie). It will be enough to say that this their blunder of sacramentum for mysterium, had long ago been exposed by their own Commentators, Cajetan and Estius): but I (emphatic) say (allege) it with reference to Christ, and [with reference to] the church (i.e. my meaning, in citing the above text, is to call your attention, not to mere human marriage, but to that high and mysterious relation between Christ and His Church, of which that other is but a faint resemblance).

Fuente: The Greek Testament

Eph 5:32. , great) Paul felt more than those to whom he wrote could comprehend. It is not a marriage among men that is called a mystery,[92] Eph 5:33, but the union itself of Christ and the Church.[There are in all three kinds of duties which the Law prescribes to the husband, Exo 21:10. The apostle had mentioned the two former in a spiritual sense, Eph 5:29; now the order would lead him to the third, of which that expression of Hosea is a summary, Eph 2:20 (see Eph 5:19 also), Thou shalt know the Lord. But the apostle suddenly breaks off. Minds of the rarest character and capacity are required.[93]-V. g.]

[92] Or sacrament, as the Romanists argue from this passage.-ED.

[93] To appreciate spiritually the third of the three duties, food, raiment, the duty of marriage, requires a spiritual mind. A carnal mind cannot comprehend it save carnally.-ED.

Fuente: Gnomon of the New Testament

Eph 5:32

Eph 5:32

This mystery is great: but I speak in regard of Christ and of the church.-This union of the two is a great mystery, he illustrates it by Christ and the church.

Fuente: Old and New Testaments Restoration Commentary

bride

Eph 5:30; Eph 5:31 are quoted from Gen 2:23; Gen 2:24 and exclude the interpretation that the reference is to the church merely as the body of Christ. Eve, taken from Adam’s body, was truly “bone of his bones, and flesh of his flesh,” but she was also his wife, united to him in a relation which makes of “twain.. . one flesh” Mat 19:5; Mat 19:6 and so a clear type of the church as bride of Christ. 2Co 11:2; 2Co 11:3. The bride type are Eve Gen 2:23; Gen 2:24 Rebecca

(See Scofield “Gen 24:1”).

Asenath (See Scofield “Gen 41:45”)

(See Scofield “Gen 37:2”)

Zipporah Exo 2:21. (See Scofield “Hos 2:2”).

mystery (See Scofield “Mat 13:11”).

Fuente: Scofield Reference Bible Notes

a great: Eph 6:19, Col 2:2, 1Ti 3:8, 1Ti 3:16

speak: Psa 45:9-17, Son 1:1 – Son 8:14, Isa 54:5, Isa 62:4, Isa 62:5, Joh 3:29, 2Co 11:2, Rev 19:7, Rev 19:8, Rev 21:2

Reciprocal: Psa 45:1 – A song Mat 13:11 – mysteries Mat 16:18 – my Joh 17:26 – that 1Co 15:51 – I show Gal 3:16 – which Eph 3:4 – the mystery 1Ti 3:5 – the church Rev 12:1 – a woman

Fuente: The Treasury of Scripture Knowledge

(Eph 5:32.) , -This mystery is a great one, but I speak concerning Christ and concerning the church. is rendered in the Vulgate sacramentum, and the Popish church regards marriage as one of its sacraments. Cajetan and Estius, however, disavow the Latin translation, on which their own church rests its proof. The Cardinal honestly says, non habes ex hoc loco, prudens lector, a Paulo conjugium esse sacramentum. Non enim dixit, esse sacramentum, sed mysterium. Bisping more guardedly says that the sacramental character of marriage cannot be proved directly and immediately. Erasmus is yet more cautious. Neque nego matrimonium esse sacramentum, sed an ex hoc loco doceri possit proprie dici sacramentum quemadmodum baptismus dicitur, excuti volo. The phrase , a great mystery, is found among the rabbinical formulae. Those who hold that the previous verse refers to Christ leaving His Father and Mother, and coming down to our earth to woo and win His spiritual bride, find no difficulty in the explanation of the verse before us. Such a representation, couched in such language, might well be named a great mystery, in connection with Christ and the church. But the language of this verse does not prove it, or afford any explanation of it.

The question to be determined is, What is the real or implied antecedent to ? 1. Is the meaning this: Marriage as described in the preceding verse is a great mystery, but I speak of it in its mystical or typical connection with Christ and the church? Those who, like Harless, Olshausen, and others, take the last clause, they two shall be one flesh, as referring to Christ and His church, say that the sense is-the mystery thus described is a great one, but it refers to Christ and the church. But were the meaning of that clause so plain as Harless supposes, then this exegetical note, I speak concerning Christ and the church, might be dispensed with. 2. Others, such as Baumgarten-Crusius, look upon the word as equivalent to allegory, and suppose the apostle to refer to a well-known Jewish view as to the typical nature of the marriage of Adam and Eve. Schoettgen, Hor. Heb. p. 783. The allegory, however, of Philo on the place is of quite a different kind. , , , , , , , , , , . On account of the external sensation, the mind, when it has become enslaved to it, shall leave both its father, the God of the universe, and the mother of all things, namely, the virtue and wisdom of God, and cleaves to and becomes united to the external sensations, and is dissolved into external sensation, so that the two become one flesh and one passion. Allix, in his Judgment of the Jewish Church, says the first match between Adam and Eve was a type of that between Christ and His church. A note on this subject may be seen in Whitby’s Commentary. Suc h an opinion gives the word the meaning of something spoken, having in it a deep or occult sense; a meaning which Koppe, Morus, de Wette, Meier, and Grotius, and Stier to some extent, without any biblical foundation, attach to the term in this place. 3. The exegesis of Peile is wholly out of the question-this mystery is of great depth of meaning, and for my part I interpret it as having reference to Christ; a paraphrase as untenable as that of Grotius – verba ista explicavi vobis non , sed sensu . But Scripture affords us no warrant for such notions; nor is such allegorization any portion of the apostle’s hermeneutics. 4. Hofmann, loc. cit., quite apart from the reasoning and context, understands the apostle to say that the sacred unity of marriage-one flesh-is a great mystery to the heathen. 5. We understand the apostle to refer to the general sentiment of the preceding section, summed up in the last verse, and in the clause, they two shall be one flesh; or rather to the special image which that clause illustrates, viz., that Christ and the church stand in the relation of husband and wife. The allowed application of conjugal terms to Christ and the church is a great mystery; and lest any one should think that the apostle refers to the one flesh of an earthly relationship, he is cautious to add, I speak concerning Christ and the church. This great truth is a great mystery, understood only by the initiated; for the blessedness of such a union with Christ is known only to those who enjoy it. Somewhat differently from Ellicott, we would say that Eph 5:25-28 introduce the spiritual nuptial relation, that Eph 5:29 affirms its reality, that Eph 5:30 gives the deep spiritual ground or origin of it, while the quotation in Eph 5:31 shows the authorized source of the image, and Eph 5:32 its ultimate appl ication guarding against mistake. The meaning of the reader will find under Eph 1:9. The word is used in the same sense as here in Eph 6:19; 1Ti 3:16.

, -but I am speaking in reference to Christ, and in reference to the church. The pronoun is not without subjective significance. Winer, 22, 6. The is not simply explicative, but has also an adversative meaning, as if the writer supposed in his mind that the phraseology employed by him might be interpreted in another and different way. , introducing an explanation, is followed by the of reference (von der Richtung, Winer, 49, a, ()), as in Act 2:25; and has a similar complement in Heb 7:14. The interpretation of Zanchius, Bodius, and Cameron, imitated by Macknight, supposes the marriage of Eve with Adam to be a type or a designed emblem of the union of Christ and His church. Macknight dwells at length and with more than usual unction on the theme. But the apostle simply compares Christ and His church to husband and wife, and the comparison helps him to illustrate and enforce conjugal duty. Nay, so close and tender is the union between Christ and His church, that the language of Adam concerning Eve may be applied to it. The nuptial union of our first parents was not a formal type of this spiritual matrimony, nor does the apostle allegorize the record of it, or say that the words contain a deep or mystic sense. But these primitive espousals afforded imagery and language which might aptly and truly be applied to Christ and the church, which is of His flesh and His bones; and the application of such imagery and language is indeed a mystery-a truth, the secret glory and felicity of which are known but to those who are wedded to the Lord in a perpetual covenant. The apostle might have in his eye such passages as Psalms 45; Hos 2:19-23; the Song of Solomon; Isa 54:5; Isa 61:10; Eze 16:8. The same imagery is found in 2Co 11:2, and in the conclusion of the Apocalypse.

Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians

Eph 5:32. A mystery is anything that is not known, whether complicated or simple in its character. It is also something that could not be discovered by human investigation alone. No uninspired man would have thought that the joining of a male and female in sexual intimacy would actually merge their bodies into one. But the word of God has declared it so, and the fact will be acknowledged by all who respect Him. Paul recognizes the great reality, but says he is referring to it as an illustration of Christ and the church.

Fuente: Combined Bible Commentary

Eph 5:32. This mystery is great. On the word mystery comp. chap. Eph 3:9. Here it stands in emphatic position and refers to what was spoken of in Eph 5:31, namely, the relation of husband and wife constituting them one flesh. A secondary application to the union of Christ and His Church is implied, and more fully stated in the next clause. Those who refer the whole of Eph 5:31, or its last clause, exclusively to the latter relation must do so here also. But what follows seems unnecessary in that case. Others refer this mystery to both relations, in their parallelism, as copy and pattern. To explain mystery as implying an allegorical interpretation is as inadmissible as to render it sacrament (so the Vulgate) and base a dogma upon the error.

But I. I is emphatic, and points to the use he personally makes of the mystery.

Say it in regard to Christ and the church. The mystery of the conjugal relation is great, but in the relation of Christ and His Church is found the archetype and prototype of the relation of husband and wife.

Fuente: A Popular Commentary on the New Testament

Verse 32

This is a great mystery; that is, the love of Christ for the church, typified by that due from the husband to the wife; called a mystery, because it remained so long unrevealed. (Compare Ephesians 1:9.)

Fuente: Abbott’s Illustrated New Testament

This is a great mystery: but I speak concerning Christ and the church.

I think this is Paul speaking of the fact that he is teaching two truths at the same time, and showing that both are quite similar in nature. The next verse adds to this clarification. He is speaking of Christ and the church and he is speaking of the man and his wife.

The mystery relates only to the church and Christ relationship and should not be extended to the husband wife relationship. There is little mystery there. Barnes mentions that many seem to go wild with the allegorizations of the husband wife relationship due to this verse. He also mentions that there is nothing in the passage to indicate the Roman, or “Papist” as he calls it, doctrine that marriage is a sacrament and a means of grace.

Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson

5:32 {15} This is a great mystery: but I speak concerning Christ and the church.

(15) That no man might dream of natural union or knitting of Christ and his Church together (such as the husbands and the wives is) he shows that it is secret, that is, spiritual and such as differs greatly from the common capacity of man. And it consists by the power of the Spirit, and not of the flesh, by faith, and by no natural bond.

Fuente: Geneva Bible Notes

The mystery in view is the truth previously hidden but now brought to light. The relationship that exists between a husband and his wife is the same as the one that exists between Christ and His church. The church has as close a tie to Christ spiritually as a wife has to her husband spiritually. Paul revealed that Gen 2:24 contains a more profound truth than people previously realized. The mystery is great because it has far-reaching implications.

One of the purposes of marriage is to model Jesus Christ’s relationship with the church. He leads, loves, and serves the church. The church reverently submits and is subject to Him. When husbands and wives fulfill these responsibilities to one another, their marriage models the relationship between Christ and His bride.

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)