Ephesians 5

Eph 5:1-33.

EXHORTATIONS TO

LOVE:

AND AGAINST

CARNAL

LUSTS AND

COMMUNICATIONS.

CIRCUMSPECTION IN

WALK:

REDEEMING THE

TIME:

BEING

FILLED WITH THE

SPIRIT:

SINGING TO THE

LORD WITH

THANKFULNESS:

THE

WIFE'S

DUTY TO THE

HUSBAND

RESTS ON THAT OF THE

CHURCH TO

CHRIST.

1. therefore--seeing that "God in Christ forgave you"

(Eph 4:32).

followers--Greek, "imitators" of God, in respect to "love"

(Eph 5:2):

God's essential character

(1Jo 4:16).

as dear children--Greek, "as children beloved"; to

which

Eph 5:2

refers, "As Christ also loved us"

(1Jo 4:19).

"We are sons of men, when we do ill; sons of God, when we do well"

[AUGUSTINE, on Psalm 52]; (compare

Mt 5:44, 45, 48).

Sonship infers an absolute necessity of imitation, it being vain

to assume the title of son without any similitude of the Father [PEARSON].

2. And--in proof that you are so.

walk in love--resuming

Eph 4:1,

"walk worthy of the vocation."

as Christ . . . loved us--From the love of the Father

he passes to the love of the Son, in whom God most endearingly

manifests His love to us.

given himself for us--Greek, "given Himself up (namely, to

death,

Ga 2:20)

for us," that is, in our behalf: not here vicarious

substitution, though that is indirectly implied, "in our

stead." The offerer, and the offering that He offered, were one and the

same

(Joh 15:13;

Ro 5:8).

offering and a sacrifice--"Offering" expresses generally His

presenting Himself to the Father, as the Representative undertaking the

cause of the whole of our lost race

(Ps 40:6-8),

including His life of obedience; though not excluding His

offering of His body for us

(Heb 10:10).

It is usually an unbloody offering, in the more limited sense.

"Sacrifice" refers to His death for us exclusively. Christ is

here, in reference to

Ps 40:6

(quoted again in

Heb 10:5),

represented as the antitype of all the offerings of the law, whether

the unbloody or bloody, eucharistical or propitiatory.

for a sweet-smelling savour--Greek, "for an odor of a sweet smell,"

that is, God is well pleased with the offering on the ground of its

sweetness,and so is reconciled to us

(Eph 1:6;

Mt 3:17;

2Co 5:18, 19;

Heb 10:6-17).

The ointment compounded of principal spices, poured upon Aaron's head,

answers to the variety of the graces by which He was enabled to "offer

Himself a sacrifice for a sweet-smelling savor." Another type, or

prophecy by figure, was "the sweet savor" ("savor of rest,"

Margin) which God smelled in Noah's sacrifice

(Ge 8:21).

Again, as what Christ is, believers also are

(1Jo 4:17),

and ministers are: Paul says

(2Co 2:17)

"we are unto God a sweet savor of Christ."

3. once named--Greek, "Let it not be even named"

(Eph 5:4, 12).

"Uncleanness" and "covetousness" are taken up again from

Eph 4:19.

The two are so closely allied that the Greek for "covetousness"

(pleonexia) is used sometimes in Scripture, and often in the

Greek Fathers, for sins of impurity. The common principle is the

longing to fill one's desire with material objects of sense, outside of

God. The expression, "not be even named," applies better to impurity,

than to "covetousness."

4. filthiness--obscenity in act or gesture.

foolish talking--the talk of fools, which is folly and sin

together. The Greek of it, and of "filthiness," occurs nowhere else

in the New Testament.

nor--rather, "or" (compare

Eph 5:3).

jesting--Greek, "eutrapelia"; found nowhere else in the New

Testament: implying strictly that versatility which turns about and

adapts itself, without regard to principle, to the shifting

circumstances of the moment, and to the varying moods of those with whom

it may deal. Not scurrile buffoonery, but refined "persiflage" and

"badinage," for which Ephesus was famed [PLAUTUS,

A Boastful Soldier, 3.1,42-52], and which, so far from being censured,

was and is thought by the world a pleasant accomplishment. In

Col 3:8,

"filthy communication" refers to the foulness; "foolish

talking," to the folly; "jesting," to the false

refinement (and trifling witticism [TITTMANN]) Of discourse unseasoned with the salt of grace

[TRENCH].

not convenient--"unseemly"; not such "as become saints"

(Eph 5:3).

rather giving of thanks--a happy play on sounds in Greek,

"eucharistia" contrasted with "eutrapelia"; refined

"jesting" and subtle humor sometimes offend the tender feelings of

grace; "giving of thanks" gives that real cheerfulness of spirit to

believers which the worldly try to get from "jesting"

(Eph 5:19, 20;

Jas 5:13).

5. this ye know--The oldest manuscripts read, "Of this ye are sure

knowing"; or as ALFORD, "This ye know being aware."

covetous . . . idolater--

(Col 3:5).

The best reading may be translated, That is to say, literally, which

is (in other words) an idolater. Paul himself had forsaken

all for Christ

(2Co 6:10; 11:27).

Covetousness is worship of the creature instead of the Creator, the

highest treason against the King of kings

(1Sa 15:3;

Mt 6:24;

Php 3:19;

1Jo 2:15).

hath--The present implies the fixedness of the exclusion, grounded

on the eternal verities of that kingdom [ALFORD].

of Christ and of God--rather, as one Greek article is applied to

both, "of Christ and God," implying their perfect oneness, which is

consistent only with the doctrine that Christ is God (compare

2Th 1:12;

1Ti 5:21; 6:13).

6. vain--empty, unreal words, namely, palliations of "uncleanness,"

Eph 5:3, 4;

Isa 5:20

(that it is natural to indulge in love), "covetousness" (that it is

useful to society that men should pursue gain), and "jesting" (that it

is witty and clever, and that God will not so severely punish for such

things).

because of these things--uncleanness, covetousness, &c.

(Eph 5:3-5).

cometh--present, not merely "shall come." Is as sure as if already

come.

children--rather, "sons of disobedience"

(Eph 2:2, 3).

The children of unbelief in doctrine

(De 32:20)

are "children of disobedience" in practice, and these again are

"children of wrath."

7. Here fellowship with wicked workers is forbidden; in

Eph 5:11,

with their wicked works.

8. sometimes--"once." The emphasis is on "were." Ye ought to

have no fellowship with sin, which is darkness, for your state as

darkness is now PAST. Stronger than "in darkness"

(Ro 2:19).

light--not merely "enlightened"; but light enlightening others

(Eph 5:13).

in--in union with the Lord, who is THE LIGHT.

children of light--not merely "of the light"; just as "children of

disobedience" is used on the opposite side; those whose distinguishing

characteristic is light. PLINY, a heathen writing to Trajan, bears

unwilling testimony to the extraordinary purity of Christians' lives,

contrasted with the people around them.

9. fruit of the Spirit--taken by transcribers from

Ga 5:22.

The true reading is that of the oldest manuscripts, "The fruit of THE LIGHT"; in contrast with "the unfruitful works of

darkness"

(Eph 5:11).

This verse is parenthetic. Walk as children of light, that is, in all

good works and words, "FOR the fruit of the light is [borne] in [ALFORD; but BENGEL, 'consists in']

all goodness [opposed to 'malice,'

Eph 4:31],

righteousness [opposed to 'covetousness,'

Eph 5:3]

and truth [opposed to 'lying,'

Eph 4:25]."

10. Proving--construed with "walk"

(Eph 5:8;

Ro 12:1, 2).

As we prove a coin by the eye and the ear, and by using it, so by

accurate and continued study, and above all by practice and

experimental trial, we may prove or test "what is acceptable unto the

Lord." This is the office of "light," of which believers are

"children," to manifest what each thing is, whether sightly or

unsightly.

11. unfruitful works of darkness--Sins are terminated in themselves,

and therefore are called "works," not "fruits"

(Ga 5:19, 22).

Their only fruit is that which is not in a true sense fruit

(De 32:32),

namely, "death"

(Ro 6:21;

Ga 6:8).

Plants cannot bear "fruit" in the absence of light. Sin is "darkness,"

and its parent is the prince of darkness

(Eph 6:12).

Graces, on the other hand, as flourishing in "the light," are

reproductive, and abound in fruits; which, as harmoniously combining in

one whole, are termed (in the singular) "the FRUIT of the Spirit"

(Eph 5:9).

rather, &c.--Translate as Greek, "rather even

reprove them" (compare

Mt 5:14-16).

Not only "have no fellowship, but even reprove them," namely, in

words, and in your deeds, which, shining with "the light," virtually

reprove all that is contrary to light

(Eph 5:13;

Joh 3:19-21).

"Have no fellowship," does not imply that we can avoid all intercourse

(1Co 5:10),

but "avoid such fellowship as will defile yourselves"; just as light,

though it touch filth, is not soiled by it; nay, as light

detects it, so, "even reprove sin."

12. The Greek order is, "For the things done in secret by

them, it is a shame even to speak of." The "for" gives his reason for

"not naming" (compare

Eph 5:3)

in detail the works of darkness, whereas he describes definitely

(Eph 5:9)

"the fruit of the light" [BENGEL]. "Speak of," I

think, is used here as "speaking of without reproving," in

contrast to "even reprove them." Thus the "for" expresses this, Reprove

them, for to speak of them without reproving them, is a

shame

(Eph 5:3).

Thus "works of darkness" answers to "things done in

secret."

13. that are reproved--rather, "when they are reproved," namely, by

you

(Eph 5:11).

whatsoever doth make manifest--rather, "everything that is (that is,

suffers itself to be) made manifest

(or 'shone upon,' namely, by your 'reproving,'

Eph 5:11)

is (thenceforth no longer 'darkness,'

Eph 5:8,

but) light." The devil and the wicked will not suffer themselves to be

made manifest by the light, but love darkness, though outwardly

the light shines round them. Therefore, "light" has no transforming

effect on them, so that they do not become light

(Joh 3:19, 20).

But, says the apostle, you being now light yourselves

(Eph 5:8),

convert them to light. Your consistent lives and faithful reproofs will

be your "armor of light"

(Ro 13:12)

in making an inroad on the kingdom of darkness.

14. Wherefore--referring to the whole foregoing argument

(Eph 5:8, 11, 13).

Seeing that light (spiritual) dispels the pre-existing darkness, He

(God) saith . . . (compare the same phrase,

Eph 4:8).

Awake--The reading of all the oldest manuscripts is "Up!" or, "Rouse

thee!" a phrase used in stirring men to activity. The words are a

paraphrase of

Isa 60:1, 2,

not an exact quotation. The word "Christ," shows that in quoting the

prophecy, he views it in the light thrown on it by its Gospel

fulfilment. As Israel is called on to "awake" from its previous

state of "darkness" and "death"

(Isa 59:10; 60:2),

for that her Light is come; so the Church, and each individual is

similarly called to awake. Believers are called on to "awake"

out of sleep; unbelievers, to "arise" from the dead

(compare

Mt 25:5;

Ro 13:11;

1Th 5:6,

with Eph 2:1).

Christ--"the true light," "the Sun of righteousness."

give thee light--rather, as Greek, "shall shine upon thee" (so

enabling thee by being "made manifest" to become, and be, by the very

fact, "light,"

Eph 5:13;

then being so "enlightened,"

Eph 1:18,

thou shalt be able, by "reproving," to enlighten others).

15. that--rather as Greek, "See how ye walk," &c.

The double idea is compressed into one sentence: "See (take heed)

how ye walk," and "See that ye walk circumspectly." The

manner, as well as the act itself, is included. See

how ye are walking, with a view to your being circumspect

(literally, accurate, exact) in your walk. Compare

Col 4:5,

"Walk in wisdom (answering to 'as wise' here) toward them that

are without" (answering to "circumspectly," that is, correctly, in

relation to the unbelievers around, not giving occasion of

stumbling to any, but edifying all by a consistent walk).

not as fools--Greek, "not as unwise, but as wise."

16. Redeeming the time--

(Col 4:5).

Greek, "Buying up for yourselves the seasonable time" (whenever

it occurs) of good to yourselves and to others. Buying off from

the vanities of "them that are without"

(Col 4:5),

and of the "unwise" (here in Ephesians), the opportune time afforded to

you for the work of God. In a narrower sense, special favorable

seasons for good, occasionally presenting themselves, are referred

to, of which believers ought diligently to avail themselves. This

constitutes true "wisdom"

(Eph 5:15).

In a larger sense, the whole season from the time that one is

spiritually awakened, is to be "redeemed" from vanity for God

(compare

2Co 6:2;

1Pe 4:2-4).

"Redeem" implies the preciousness of the opportune season, a jewel to

be bought at any price. WAHL explains, "Redeeming

for yourselves (that is, availing yourselves of) the opportunity

(offered you of acting aright), and commanding the time as a master

does his servant." TITTMANN, "Watch the time, and

make it your own so as to control it; as merchants look out for

opportunities, and accurately choose out the best goods; serve not the

time, but command it, and it shall do what you approve." So PINDAR [Pythia, 4.509], "The time followed him as

his servant, and was not as a runaway slave."

because the days are evil--The days of life in general are so exposed

to evil, as to make it necessary to make the most of the seasonable

opportunity so long as it lasts

(Eph 6:13;

Ge 47:9;

Ps 49:5;

Ec 11:2; 12:1;

Joh 12:35).

Besides, there are many special evil days (in persecution,

sickness, &c.) when the Christian is laid by in silence; therefore he

needs the more to improve the seasonable times afforded to him

(Am 5:13),

which Paul perhaps alludes to.

17. Wherefore--seeing that ye need to walk so circumspectly, choosing

and using the right opportunity of good.

unwise--a different Greek word from that in

Eph 5:15.

Translate, "foolish," or "senseless."

understanding--not merely knowing as a matter of fact

(Lu 12:47),

but knowing with understanding.

the will of the Lord--as to how each opportunity is to be used.

The Lord's will, ultimately, is our "sanctification"

(1Th 4:3);

and that "in every thing," meantime, we should "give thanks"

(1Th 5:18;

compare above,

Eph 5:10).

18. excess--worthless, ruinous, reckless prodigality.

wherein--not in the wine itself when used aright

(1Ti 5:23),

but in the "excess" as to it.

but be filled with the Spirit--The effect in inspiration was that

the person was "filled" with an ecstatic exhilaration, like that caused

Ac 2:13-18).

Hence arose the abstinence from wine of many of the prophets, for

example, John the Baptist, namely, in order to keep distinct before the

world the ecstasy caused by the Spirit, from that caused by wine. So

also in ordinary Christians the Spirit dwells not in the mind that

seeks the disturbing influences of excitement, but in the well-balanced

prayerful mind. Such a one expresses his joy, not in drunken or worldly

songs, but in Christian hymns of thankfulness.

19.

(Col 3:16).

to yourselves--"to one another." Hence soon arose the antiphonal or

responsive chanting of which

PLINY writes to Trajan: "They are wont on a

fixed day to meet before daylight [to avoid persecution] and to recite a

hymn among themselves by turns, to Christ, as if being God." The

Spirit gives true eloquence; wine, a spurious eloquence.

psalms--generally accompanied by an instrument.

hymns--in direct praise to God (compare

Ac 16:25;

1Co 14:26;

Jas 5:13).

songs--the general term for lyric pieces; "spiritual" is added to

mark their being here restricted to sacred subjects, though not merely

to direct praises of God, but also containing exhortations, prophecies,

&c. Contrast the drunken "songs,"

Am 8:10.

making melody--Greek, "playing and singing with an instrument."

in your heart--not merely with the tongue; but the serious feeling

of the heart accompanying the singing of the lips (compare

1Co 14:15;

Ps 47:7).

The contrast is between the heathen and the Christian practice, "Let

your songs be not the drinking songs of heathen feasts, but psalms and

hymns; and their accompaniment, not the music of the lyre, but the

melody of the heart" [CONYBEARE and

HOWSON].

to the Lord--See PLINY'S

letter quoted above: "To Christ as God."

20. thanks . . . for all things--even for adversities; also for

blessings, unknown as well as known

(Col 3:17;

1Th 5:18).

unto God and the Father--the Fountain of every blessing in Creation,

Providence, Election, and Redemption.

Lord Jesus Christ--by whom all things, even distresses, become ours

(Ro 8:35, 37;

1Co 3:20-23).

21.

(Php 2:3;

1Pe 5:5.)

Here he passes from our relations to God, to those which concern our

fellow men.

in the fear of God--All the oldest manuscripts and authorities read,

"in the fear of CHRIST." The believer passes from under the bondage of

the law as a letter, to be "the servant of Christ"

(1Co 7:22),

which, through the instinct of love to Him, is really to be "the Lord's

freeman"; for he is "under the law to Christ"

(1Co 9:21;

compare

Joh 8:36).

Christ, not the Father

(Joh 5:22),

is to be our judge. Thus reverential fear of displeasing Him is the

motive for discharging our relative duties as Christians

(1Co 10:22;

2Co 5:11;

1Pe 2:13).

22.

(Eph 6:9.)

The Church's relation to Christ in His everlasting purpose, is the

foundation and archetype of the three greatest of earthly relations,

that of husband and wife

(Eph 5:22-33),

parent and child

(Eph 6:1-4),

master and servant

(Eph 6:4-9).

The oldest manuscripts omit "submit yourselves"; supplying it from

Eph 5:21,

"Ye wives (submitting yourselves) unto your own husbands." "Your own"

is an argument for submissiveness on the part of the wives; it is not a

stranger, but your own husbands whom you are called on to submit

unto (compare

Ge 3:16;

1Co 7:2; 14:34;

Col 3:18;

Tit 2:5;

1Pe 3:1-7).

Those subject ought to submit themselves, of whatever kind their

superiors are. "Submit" is the term used of wives: "obey," of

children

(Eph 6:1),

as there is a greater equality between wives and husbands, than between

children and parents.

as unto the Lord--Submissiveness is rendered by the wife to the

husband under the eye of Christ, and so is rendered to Christ Himself.

The husband stands to the wife in the relation that the Lord does to

the Church, and this is to be the ground of her submission: though that

submission is inferior in kind and degree to that which she owes Christ

(Eph 5:24).

23.

(1Co 11:3.)

even as--Greek, "as also."

and he is--The oldest manuscripts read, "Himself (being) Saviour,"

omitting "and," and "is." In Christ's case, the Headship is united with,

nay gained by, His having SAVED the body in the process of redemption;

so that (Paul implies) I am not alleging Christ's Headship as one

entirely identical with that other, for He has a claim to it, and office

in it, peculiar to Himself [ALFORD]. The husband is not saviour of the

wife, in which particular Christ excels; hence, "But"

(Eph 5:24)

follows [BENGEL].

24. Therefore--Translate, as Greek, "But," or "Nevertheless,"

that is, though there be the difference of headships mentioned in

Eph 5:23,

nevertheless, thus far they are one, namely, in the subjection

or submission (the same Greek stands for "is subject," as

for "submit,"

Eph 5:21, 22)

of the Church to Christ, being the prototype of that of the wife to the

husband.

their own--not in most of the oldest manuscripts, and not needed by

the argument.

in every thing--appertaining to a husband's legitimate authority; "in

the Lord"

(Col 3:18);

everything not contrary to God.

25. "Thou hast seen the measure of obedience; now hear also the

measure of love. Do you wish your wife to obey you, as the Church is to

obey Christ? Then have a solicitude for her as Christ had for the Church

(Eph 5:23,

"Himself the Saviour of the body"); and "if it be necessary to give thy

life for her, or to be cut in ten thousand pieces, or to endure any

other suffering whatever, do not refuse it; and if you suffer thus, not

even so do you do what Christ has done; for you indeed do so being

already united to her, but He did so for one that treated Him with

aversion and hatred. As, therefore, He brought to His feet one that so

treated Him, and that even wantonly spurned Him, by much tenderness of

regard, not by threats, insults, and terror: so also do you act towards

your wife, and though you see her disdainful and wantonly wayward, you

will be able to bring her to your feet by much thoughtfulness for her,

such bonds, especially in the case of husband and wife. For one may

constrain a servant by fear, though not even he is so to be bound to

you; for he may readily run away. But the companion of your life, the

mother of your children, the basis of all your joy, you ought to bind

to you, not by fear and threats, but by love and attachment" [CHRYSOSTOM].

gave himself--Greek, "gave Himself up."

for it--Translate, "for her." The relation of the Church to Christ

is the ground of Christianity's having raised woman to her due place in

the social scale, from which she was, and is, excluded in heathen lands.

26. sanctify--that is, consecrate her to God. Compare

Joh 17:19,

meaning, "I devote Myself as a holy sacrifice, that My

disciples also may be devoted or consecrated as holy in (through) the

truth" [NEANDER]

(Heb 2:11; 10:10; 13:12

see on

Heb 10:10).

and cleanse--rather, as Greek, "cleansing," without the "and."

with the washing of water--rather as Greek, "with," or "by the

laver of the water," namely, the baptismal water. So it

ought to be translated in

Tit 3:5,

the only other passage in the New Testament where it occurs. As the

bride passed through a purifying bath before marriage, so the Church

(compare

Re 21:2).

He speaks of baptism according to its high ideal and

design, as if the inward grace accompanied the outward rite;

hence he asserts of outward baptism whatever is involved in a believing

appropriation of the divine truths it symbolizes, and says that Christ,

(1Pe 3:21).

it," or "her." The "word of faith"

(Ro 10:8, 9, 17),

of which confession is made in baptism, and which carries the real

cleansing

(Joh 15:3; 17:17)

and regenerating power

(1Pe 1:23; 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 itself as it were the visible word." The regenerating efficacy of

baptism is conveyed in, and by, the divine word alone.

27. he--The oldest manuscripts and authorities read, "That He might

Himself present unto Himself the Church glorious," namely, as a

bride

(2Co 11:2).

Holiness and glory are inseparable. "Cleansing" is the

necessary preliminary to both. Holiness is glory

internal; glory is holiness shining forth outwardly.

The laver of baptism is the vehicle, but the word is the

nobler and true instrument of the cleansing [BENGEL]. It is Christ that prepares the Church with the

necessary ornaments of grace, for presentation to Himself, as the

Bridegroom at His coming again

(Mt 25:1,

&c.; Re 19:7; 21:2).

not having spot--

(So 4:7).

The visible Church now contains clean and unclean together, like Noah's

ark; like the wedding room which contained some that had, and others

that had not, the wedding garment

(Mt 22:10-14;

compare

2Ti 2:20);

or as the good and bad fish are taken in the same net because it cannot

discern the bad from the good, the fishermen being unable to know what

kind of fish the nets have taken under the waves. Still the Church is

termed "holy" in the creed, in reference to her ideal and ultimate

destination. When the Bridegroom comes, the bride shall be presented to

Him wholly without spot, the evil being cut off from the body for ever

(Mt 13:47-50).

Not that there are two churches, one with bad and good intermingled,

another in which there are good alone; but one and the same Church in

relation to different times, now with good and evil together, hereafter

with good alone [PEARSON].

28. Translate, "So ought husbands also (thus the oldest

manuscripts read) to love their own (compare Note, see on

Eph 5:22)

wives as their own bodies."

He that loveth his wife loveth himself--So there is the same love

and the same union of body between Christ and the Church

(Eph 5:30, 32).

29. For--Supply, and we all love ourselves: "For no man," &c.

his own flesh--

(Eph 5:31,

end).

nourisheth--Greek, "nourisheth it up," namely, to maturity.

"Nourisheth," refers to food and internal sustenance; "cherisheth," to

clothing and external fostering.

even as--Translate, "even as also."

the Lord--The oldest manuscripts read, "Christ."

Ex 21:10

prescribes three duties to the husband. The two former (food and

raiment) are here alluded to in a spiritual sense, by "nourisheth and

cherisheth"; the third "duty of marriage" is not added in consonance

with the holy propriety of Scripture language: its antitype is, "know

the Lord"

(Ho 2:19, 20)

[BENGEL].

30. For--Greek, "Because"

(1Co 6:15).

Christ nourisheth and cherisheth the Church as being of one flesh with

Him. Translate, "Because we are members of His body (His literal body),

being OF His flesh and of His bones"

[ALFORD]

(Ge 2:23, 24).

The Greek expresses, "Being formed out of" or "of the

substance of His flesh." Adam's deep sleep, wherein Eve was formed from

out of his opened side, is an emblem of Christ's death, which was the

birth of the Spouse, the Church.

Joh 12:24; 19:34, 35,

to which

Eph 5:25-27

allude, as implying atonement by His blood, and sanctification

also

Joh 7:38, 39;

1Co 6:11).

As Adam gave Eve a new name, Hebrew, "Isha," "woman,"

formed from his own rib, Ish, "man," signifying her formation

from him, so Christ,

Re 2:17; 3:12.

Ge 2:21, 23, 24

puts the bones first because the reference there is to the

natural structure. But Paul is referring to the flesh of

Christ. It is not our bones and flesh, but "we" that are

spiritually propagated (in our soul and spirit now, and in the

body hereafter, regenerated) from the manhood of Christ which has flesh

and bones. We are members of His glorified body

(Joh 6:53).

The two oldest existing manuscripts, and Coptic or Memphitic

version, omit "of His flesh and of His bones"; the words may have

crept into the text through the Margin from

Ge 2:23,

Septuagint. However, IRENÆUS, 294,

and the old Latin and Vulgate versions, with some good

old manuscripts, have them.

31. For--The propagation of the Church from Christ, as that of Eve

from Adam, is the foundation of the spiritual marriage. The natural

marriage, wherein "a man leaves father and mother (the oldest

manuscripts omit 'his') and is joined unto his wife," is not the

principal thing meant here, but the spiritual marriage represented

woo to Himself the Church out of a lost world:

Eph 5:32

proves this: His earthly mother as such, also, He holds in

secondary account as compared with His spiritual Bride

(Lu 2:48, 49; 8:19-21; 11:27, 28).

He shall again leave His Father's abode to consummate the union

(Mt 25:1-10;

Re 19:7).

they two shall be one flesh--So the Samaritan Pentateuch, the

Septuagint, &c., read

(Ge 2:24),

instead of "they shall be one flesh." So

Mt 19:5.

In natural marriage, husband and wife combine the elements of one

perfect human being: the one being incomplete without the other. So

Christ, as God-man, is pleased to make the Church, the body, a

necessary adjunct to Himself, the Head. He is the archetype of the

Church, from whom and according to whom, as the pattern, she is formed.

He is her Head, as the husband is of the wife

(Ro 6:5;

1Co 11:3; 15:45).

Christ will never allow any power to sever Himself and His bride,

indissolubly joined

(Mt 19:6;

Joh 10:28, 29; 13:1).

32. Rather, "This mystery is a great one." This profound

truth, beyond man's power of discovering, but now revealed,

namely, of the spiritual union of Christ and the Church, represented by

the marriage union, is a great one, of deep import. See on

Eph 5:30.

So "mystery" is used of a divine truth not to be discovered save by

revelation of God

(Ro 11:25;

1Co 15:51).

The Vulgate wrongly translates, "This is a great

sacrament," which is made the plea by the Romish Church (in

spite of the blunder having been long ago exposed by their own

commentators, CAJETAN and ESTIUS) for making marriage a sacrament; it is

plain not marriage in general, but that of Christ and the Church, is

what is pronounced to be a "great mystery," as the words following

prove, "I [emphatic] say it in regard to Christ and to the

Church" (so the Greek is best translated). "I, while I quote

these words out of Scripture, use them in a higher sense" [CONYBEARE and HOWSON].

33. Nevertheless--not to pursue further the mystical meaning of

marriage. Translate, as Greek, "Do ye also (as Christ does)

severally each one so love," &c. The words, "severally each one," refer

to them in their individual capacity, contrasted with the previous

collective view of the members of the Church as the bride of Christ.