For the husband is the head of the wife, as Christ also is the head of the assembly, being himself the savior of the body. But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.
Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without defect. Even so husbands also ought to love their own wives as their own bodies. He who loves his own wife loves himself. For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; because we are members of his body, of his flesh and bones. “For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.” This mystery is great, but I speak concerning Christ and of the assembly.
John Calvin 1540 · Public Domain On vv23–32 23. For the husband is the head of the…
23. For the husband is the head of the wife. This is the reason assigned why wives should be obedient. Christ has appointed the same relation to exist between a husband and a wife, as between himself and his church. This comparison ought to produce a stronger impression on their minds, than the mere declaration that such is the appointment of God. Two things are here stated. God has given to the husband authority over the wife; and a resemblance of this authority is found in Christ, who is the head of the church, as the husband is of the wife.
And he is the savior of the body. The pronoun HE (αὐτός) is supposed by some to refer to Christ; and, by others, to the husband. It applies more naturally, in my opinion, to Christ, but still with a view to the present subject. In this point, as well as in others, the resemblance ought to hold. As Christ rules over his church for her salvation, so nothing yields more advantage or comfort to the wife than to be subject to her husband. To refuse that subjection, by means of which they might be saved, is to choose destruction.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv23–32 Another argument: Because the good estate of the wife…
Another argument: Because the good estate of the wife dependeth of the man, so that this submission is not only just, but also very profitable: as also the salvation of the Church is of Christ, although far otherwise.
A declaration of the former saying: Because God hath made the man head of the woman in matrimony, as Christ is the head of the Church.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv23–32 23 For the husband is the head of the…
23 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.
Ver. 23. For the husband is the head] And would it not be ill-favoured to see the shoulders above the head?
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv23–32 For the husband is the head of the wife;…
For the husband is the head of the wife; superior to her by God’s ordination in authority and dignity, as the head in the natural body, being the seat of reason, and the fountain of sense and motion, is more excellent than the rest of the body.
Even as Christ is the head of the church: see Eph 1:22; Col 1:18. The particle as notes not equality, but likeness, Christ being the Head of the church in a more excellent way than the husband is of the wife.
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And he is the saviour of the body; i.e. Christ is the Saviour of his church, implying that so likewise the husband is given to the wife to be a saviour to her, in maintaining, protecting, and defending her; and therefore the wife, if she regard her own good, should not grudge to be subject to him.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On vv25, 28, 31 The apostle having propounded the wife’s duty first, recommends…
The apostle having propounded the wife’s duty first, recommends the husband’s duty next; her’s was the duty of submission; his, of love and entire affection. This the apostle mentions, because the husband, for want of love, is too ready to abuse that sovereignty and superiority which God has given over his wife, by proving rigorous and bitter unto her; therefore, says he, Husbands, love your wives, that is, with a special, peculiar, conjugal love, such as no other must share in.
This duty of love is very comprehensive, and it includes a very affectionate regard to her, tender care over her, cohabitation with her, contentment and satisfaction in her alone, a patient bearing with her weaknesses, a prudential hiding of her infirmities, a providing a supply of her wants suitable to her rank, a readiness to instruct and direct her, a willingness to pray for her, and with her. Where true conjugal love is found, these duties included will be performed.
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Observe next, As the apostle propounded the church for a pattern of subjection to the wife, so he propounds Christ as a pattern of love to husbands: Husbands, love your wives, even as Christ also loved the church. Did he love his church with an active and operative love, with a real and sincere love, with an entire and undivided love, with a lasting and constant love, notwithstanding all his church’s weaknesses and failings? such ought the husband’s love to be, that is, every husband to his own wife. No meanness of birth, no want of education, no homeliness of person, no frowardness of disposition in the wife, will discharge the husband from the obligation of this duty towards her: Christ’s example has both the force of an argument to excite us to it, and is also an exact rule to guide and direct us in it: Husbands, love your wives, as Christ also loved the Church.
Observe farther, The instances and evidences which Christ has given of his love unto his church; he gave himself for her, that he might sanctify and cleanse, and present her to himself a glorious church, without spot or blemish.
Here note, 1. The church’s polluted and impure condition supposed, before Christ gave himself for her; the church in herself was, as the world is polluted, otherwise she had stood in no need of Christ’s washing and cleansing.
Note, 2. The care of Christ to purify and cleanse his church from this pollution; he gave himself for her, that he might sanctify and cleanse her; he loved her, and washed her from her sins in his own blood.
Note, 3. The instrumental means of the church’s sanctification; it was with the washing of water, by the word; the word and sacraments are the great instrumental means, in the hand of Christ, by which he applies the virtue and efficacy of his death, for the sanctifying and cleansing of his church and children.
Note, 4. The holy and glorious condition which the church shall be found in at the great marriage-day: without spot or wrinkle; that he might at the last day, present her to himself, a spotless spouse, a glorious churh, having no spot of sin, or wrinkle of deformity, or any such imperfect thing, but be perfectly beautiful, holy, and without blemish; intimating that the church hath her spots and wrinkles now in her militant state; but when Christ shall at last present the church triumphant to himself, then shall she be like himself, without spot.
Blessed be God, believers have now a righteousness in Christ, without spot or wrinkle; then shall they have an holiness in themselves, without spot or wrinkle; nothing of imperfection cleaving to them, or inhering in them. The blood of Christ has already perfectly justified, and thoroughly cleansed, believers from sin’s guilt; ere long the Spirit of Christ will perfectly cleanse them from all sin’s filth.
O, what a pure and spotless, what a perfect and beautiful creature, will the church come out of Christ’s hands, and be presented to the Father, at the great day, in the shining beauty of perfect holiness! God strengthen our faith in the belief of it, and prepare us for the full fruitation and final enjoyment of it.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain On vv23–30 Husbands, love your wives,.... Which consists in a strong…
Husbands, love your wives,.... Which consists in a strong and cordial affection for them; in a real delight and pleasure in them; in showing respect, and doing honour to them; in seeking their contentment, satisfaction, and pleasure; in a quiet, constant, and comfortable dwelling with them; in providing all things necessary for them; in protecting them from all injuries and abuses; in concealing their faults, and covering their infirmities; in entertaining the best opinion of their persons and actions; and in endeavouring to promote their spiritual good and welfare: this love ought to be hearty and sincere, and not feigned and selfish; it should be shown in private, as well as in public: it should be chaste and single, constant and perpetual; it should exceed that which is bore to neighbours, or even to parents, and should be equal to that a man bears to himself; though not so as to hinder, and break in upon love to God and Christ: many are the reasons why husbands should love their wives; they are given to be helps unto them; they are companions of them; they are wives of covenant; they are their own wives, yea, their own bodies, their own flesh, nay, as themselves; they are their image and their glory; and especially the example of Christ, in his love to his church and people, should engage to it:
even as Christ also loved the church, and gave himself for it: See Gill on Eph 5:2; the Syriac and Ethiopic versions read, "his own church"; his bride and spouse, whom he betrothed to himself from all eternity, the Father having given her to him; and is no other than the church of the firstborn, whose names are written in heaven, even all the elect of God.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On vv23–31 The head - The governor, guide, and guardian of…
The head - The governor, guide, and guardian of the wife. And he is the saviour of the body - The church, from all sin and misery.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv23–32 Verse 23. For the husband is the head of…
Verse 23. For the husband is the head of the wife] This is the reason which the apostle gives for his injunctions. See above.
He is the Saviour of the body.] As Christ exercises authority over the Church so as to save and protect it, so let the husband exercise authority over his wife by protecting, comforting, and providing her with every necessary and comfort of life, according to his power.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On vv25, 26, 28 Eph 5:25. The apostle now proceeds to speak of…
Eph 5:25. The apostle now proceeds to speak of the duty of husbands to their wives, the principal of which consists in their loving them, without which they would abuse their power to tyranny and oppression. But how are they to love them? The apostle says, as Christ loved the church — Namely, with a love that is sincere, pure, ardent, constant, and persevering, and notwithstanding the imperfections and failures that they are chargeable with. The true model this of conjugal affection! with this kind of love, with this degree of it, and to this end, should husbands love their wives. Christ loved the church, and gave himself a ransom for it, when it was in a state of slavery and misery; and husbands, if called to it by God, should lay down their lives for their wives. Observe, reader, as the church’s subjection to Christ is proposed as an example to wives, so the love of Christ to his church is proposed as a pattern to husbands: and while such examples are offered to the imitation of both, and so much is required of each of them, neither has reason to complain of the divine injunction. The love which God requires from the husband toward his wife, compensates for that subjection which he demands from her to her husband: and the prescribed subjection of the wife is an abundant return for that love of the husband which God hath made her due. In what follows we are told that the end for which Christ loved the church, was that he might make her holy and save her; therefore, if husbands are to love their wives as Christ loved the church, they must endeavour to promote their faith and piety, must strive to make them wise and holy.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv23–32 For the husband is the head of the wife…
For the husband is the head of the wife - see the notes on 1Co 11:3.
As Christ is the head of the church - As Christ rules over the church, and has a right to direct and control it.
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And he is the Saviour of the body - That is, of the church, represented as “his body;” see notes, Eph 1:23. The idea here seems to be, that as Christ gave himself to save his body, the church; as he practiced self-denial and made it an object of intense solicitude to preserve that church, so ought the husband to manifest a similar solicitude to make his wife happy, and to save her from want, affliction, and pain. He ought to regard himself as her natural protector; as bound to anticipate and provide for her needs; as under obligation to comfort her in trial, even as Christ does the church. What a beautiful illustration of the spirit which a husband should manifest is the care which Christ has shown for his “bride,” the church! See the notes on Eph 5:25-29.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On vv23, 24, 26, 27, 28, 32 For the husband is the head of the wife.…
For the husband is the head of the wife. Though St. Paul here speaks of a man, who is a husband, we may rather translate man than husband, being the same sentence and the same words as 1 Corinthians xi. 3. where even the Protestant translation has, that the man is head of the woman. --- He (Christ) is the saviour of his mystical body, the Church: though some expound it, that the husband is to save and take care of his wife, who is as it were his body. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv23–32 (Co1 11:3.)
(Co1 11:3.)
even as--Greek, "as also."
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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].
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv23–32 23. Head—He does not say Lord, as expressing Christ…
23. Head—He does not say Lord, as expressing Christ in his absolute capacity, but as head, representing his relative office. As the first planner and organizer, and perpetual representative of the family to the world, the husband is its naturally and divinely constituted head. By his name is the whole family rightly called. Outside the home, in which the wife is empress of a little kingdom of her own, he is held primarily responsible for the family support, reputation, and advancement. His position is justly held to be dishonoured, guiltily or unfortunately, if that responsibility be not sustained, or the wife be called to supply his place. It is equally unbecoming for her to endeavour, without necessity, either to substitute or overrule him.
Of the wife—Including her offspring, who are at once produced by herself, and herself; just as the Church’s offspring are truly herself.
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Christ… Church—So that the family is a picture outlining the sacred original, and, therefore, itself sacred. Human laws may hold marriage a merely civil contract; but divine law holds it to be a divine institution. Hence, it is not the magistrate, but the minister, by whom the marriage rite should be performed, and the church should be its place; since, though not a sacrament, it is a most highly religious act. The marriage itself, however surrounded with jovial circumstances, should be performed by the minister as a most solemn religious ceremonial. He, emphatic and distinctive. Christ is not only head, but he is Saviour of the churchly body.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv23–32 23. the head] See 1Co_11:3. The husband and the…
23. the head] See 1Co_11:3. The husband and the wife are “one flesh” (Eph_5:31), and the husband, in that sacred union, is the leader. So Christ and the Church are one, and Christ is the Leader.
even as] Not, of course, that the headship of the husband embraces all ideas conveyed by the Lord’s Headship, but it truly answers to it in some essential respects; see last note, and its reference.
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Christ is the head] See on Eph_1:22, and last note but one here.
the church] The highest reference of the word “Church” (see Hooker, quoted on Eph_1:22, where see the whole note) is the reference proper to this passage. The out-called Congregation, truly living by the heavenly Bridegroom, in union with Him, and subject to Him, is in view here.—The sacred truth of the Marriage-union of the Lord and the Church, brought in here incidentally yet prominently, pervades (in different phases) the Scriptures. See not only the Canticles, but e.g. Psalms 45; Isa_54:5; Isa_61:10; Isa_62:4-5; Jer_3:14; Jer_31:32; Hos_2:2-20; Mat_9:15; Mat_25:1-10; Joh_3:29; Gal_4:21-31; Rev_21:2; Rev_21:9; Rev_22:17.—It is observable that in the Revelation as in this Epistle the metaphors of building and of bridal appear in harmony; the Mystic Bride is the Holy City and the Spiritual Sanctuary. Cp. Psa_87:3, where a possible rendering is, “With glorious offers art thou bespoken [for marriage], O City of God.”
and he is, &c.] Read, with R.V., [being] himself the Saviour of the Body. The reference to the Lord, not to the earthly husband, is certain. And the emphasis (see on next ver.) is that Christ’s unique position, in this passage of comparison, must be remembered; as if to say, “He, emphatically, is to the Church what no earthly relationship can represent, its Saviour.” Some expositors see in this clause, on the other hand, an indirect precept to the husband to be the “preserver,” the loyal protector, of the wife. But the “but” which opens the next verse decides against this.
saviour] So the Lord is called elsewhere, Luk_2:11; Joh_4:42; Act_5:31; Act_13:23; Php_3:20; 2Ti_1:10; Tit_1:4; Tit_2:13; Tit_3:6; 2Pe_1:1; 2Pe_1:11; 2Pe_2:20; 2Pe_3:2; 2Pe_3:18; 1Jn_4:14. Cp. for the word “save” in connexion with Him (in spiritual reference), Mat_1:21; Mat_18:11; Luk_19:10; Joh_3:17; Joh_5:34; Joh_10:9; Joh_12:47; Act_4:12; Act_16:31; Rom_5:9-10; Rom_10:9; 1Ti_1:15; Heb_7:25. Deliverance and Preservation are both elements in the idea of Salvation. See further, above, on Eph_2:5.
the body] See on Eph_1:23, Eph_4:16. The Body is the Church, viewed as a complex living organism. The Gr. words Sôtêr (Saviour) and sôma (body) have a likeness of sound, and perhaps a community of origin, which makes it possible that we have here an intentional “play upon words.”
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv23, 25, 26, 27, 28, 29, 31, 32 (23) For the husband is the head of the…
(23) For the husband is the head of the wife, even as Christ is the head of the church.—It is instructive to compare this with the partly similar passage in 1Co_11:3. There “the head of the woman is the man,” as here; but “the head of every man (individually) is Christ,” considered in His human nature; and finally, “the Head of Christ,” as the Son of Man, “is God.” There, accordingly, “headship” is simple lordship; the woman is subject to the man, the man is subject to Christ alone; Christ as the Son is subject to the Father. Here, on the other hand, we note, first, that in accordance with the general idea of the Epistle, the headship of Christ over the Church at large takes the place of His headship over the individual; next, that from the idea of His headship so conceived is derived the further idea of a spiritual unity, involving self-sacrifice in the head, as well as obedience to the head; and, lastly, that since the very idea of unity in Christ is unity with God, there is nothing to correspond to the third clause in the former Epistle.
(23, 24) And he is the saviour of the body. Therefore . . .—The words “and” and “is” are wrongly inserted, and the word “therefore” is absolutely an error, evading the difficulty of the passage. It should be, He Himself being the Saviour of the Body. But . . . This clause, in which the words “He Himself” are emphatic, notes (as if in order to guard against too literal acceptation of the comparison) that “Christ” (and He alone) is not only Head, but “Saviour of the Body,” i.e., “of His body the Church,” not only teaching and ruling it, but by His unity infusing into it the new life of justification and sanctification. Here no husband can be like Him, and therefore none can claim the absolute dependence of faith which is His of right. Accordingly St. Paul adds the word “But.” Though “this is so,” yet “still let the wives,” &c.
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As the church is subject unto Christ, so let the wives be to their own husbands in every thing.—The subjection of the Church of Christ is a free subjection, arising out of faith in His absolute wisdom and goodness, and of love for His unspeakable love. Hence we gather (1) that the subordination of the wife is not that of the slave, by. compulsion and fear, but one which arises from and preserves freedom; next (2), that it can exist, or at any rate can endure, only on condition of superior wisdom and goodness and love in the husband; thirdly (3), that while it is like the higher subordination in kind, it cannot be equally perfect in degree—while it is real “in everything,” it can be absolute in nothing. The antitype is, as usual, greater than the type.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv23–32 For the husband is the head of the wife,…
For the husband is the head of the wife, as Christ also is the Head of the Church. The woman was made for the man, (1Ti_2:13) showing the Divine purpose that the man should be the head and center of the household, and that the position of the wife, as wife, should be one of subordination. Parallel to this arrangement is the relation of Christ to the Church. In words, at least, all admit the headship of Christ, and the subordination of the Church to him. The Christian household, on a much lower level, should exemplify the same relation. Being himself savior of the body. This is not said by way of contrast, but still by way of parallel. The very saviorship of Christ should find an analogy in the Christian husband. The husband should be the ever-vigilant and self-denying protector, guardian, deliverer, of his family, though his saving power can never come near the high level of Christ"s A husband reckless of these obligations virtually ceases to have any claim on the subjection of the wife and the family. The very comparison of the husband to the Savior implies that, while there is a certain analogy, there is a still greater contrast. This is implied in the first word of the following verse. Between the lines we read this thought: "Not that the parallel between Christ"s saving function and the husband"s extends to the highest things."
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv25, 30, 31, 32 Husbands, love your wives, even as Christ also loved…
Eph_5:25-27
Husbands, love your wives, even as Christ also loved the Church.
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The love of Jesus for His Church
I. The chosen Church, the object of the Saviours love.
1. Observe what this Church was by nature. Sinful.
2. Nay, more, this Church of Christ is made up of persons who are actually defiled by their own transgressions.
3. The kind of love which Jesus bestows on His Church is that of a husband.
(1) Special.
(2) Constant.
(3) A husband loves his wife with a hearty love, with a love that is true and intense. It is not mere lip service.
II. The work which love seeks to accomplish in its gracious designs. Since the Church is not fit for Christ by nature, He resolved to make her so by grace. When the text says, He gave Himself for it that He might sanctify and cleanse it, is there not allusion here to the double cure of sin? But what is the outward instrumentality which Christ uses? The text says, With the washing of water by the Word. The Word of God has a cleansing influence.
III. The loved one as she is perfected. Glorious. What must a glorious Church be? There is one lamp; well, that is very bright, very pleasing: you like to have it in your room; but think of all London illuminated to the very top of the cross of St. Pauls, and what an idea you then have of brightness. Now, one glorified Christian is a lamp. Think, then, of all heaven, with its domes of glory lit up with ten thousand times ten thousand companies of blood-bought spirits, whom Jesus Christ has taken up--a glorious Church! One flower is very sweet. I smell its perfume. But I walk into some vast conservatories, into some gentlemans garden, acres in extent, and there are beds of flowers, the blue, and scarlet, and yellow. I see the verbena, the calceolaria, and the geranium and many others, all in order, and in ranks. Oh, how glorious is this! Those undulating lawns, those well-trimmed hedges, those trees so daintily kept, all growing in such luxuriance. One flower is sweet, but a garden! a garden! who can tell how sweet this is! So, one glorified saint is one of Gods flowers, but a glorious Church is Christs garden. A drop of water may be very precious to a thirsty tongue, but a river full of it! Children are pleased, when for the first time in their lives they sail across some little lake, but how surprised they are when they come to the deep and rolling sea, which seems without shore or bottom. Well, so pleased am I at the very thought of the glorious Church. But do observe what is said of her. She is to be without spot, or wrinkle, or any such thing. Without spot--that is much; but you see spots can be taken off. The face is washed, and the spot comes out. The garment is thoroughly cleansed, and there are some chemicals and acids applied, and the spots can be got out.
IV. And lastly, the loved one is to be presented. It is said, He is to present her to Himself. Every day Christ presents His people to His Father in His intercession. (C. H. Spurgeon.)
Christs love for the Church
I. In stating and defining this love, I will take notice--
1. Of the general nature of it.
2. The degree.
3. The effects.
First: The general nature of love is the delectation and complacency of the heart in the party loved, from whence followeth a desire of their good, and a seeking and promoting of it to the uttermost of our power. So the husband must love the wife, that his heart may cleave to her, and take delight in her; as it is said: The young man had a delight in Jacobs daughter (Gen_34:19).
Secondly: The degree.
1. There is a common love which belongeth to believers of either sex, as brothers and sisters in Christ (Joh_13:34).
2. It is alone, which in some respects exceedeth that we owe to our parents and other near relations (Gen_2:24).
3. It carrieth it higher yet. They ought to love their wives as their own bodies; for he that loveth his wife, loveth himself (Eph_5:28).
4. As Christ loved the Church. The husband for his pattern of conjugal love is referred to Christ, partly for the degree of his love, and partly for the kind of it.
Thirdly: The effects of it.
1. Delight in her presence and company; not suffering himself to be separated from her for any long time, unless it be for necessary cause. Those that find more pleasure in converse abroad than at home certainly do not heartily love one another, though no filthy and prohibited act should ensue from this liberty which they take.
2. The second act or effect of love is, to direct and instruct in all things that belong to this life and a better, for therefore he is called a head; and the office of the head is to guide the body.
3. In providing all things necessary for them that conduce to health, food, and raiment, and that according to the decency and decorum of their estate; for herein they imitate the care and providence of Christ, who hath provided all things for His spouse; food for their souls, garments of salvation to cover their nakedness, healing grace to cure their distempers. So must the husband do for his wife.
4. In a care to preserve and defend her. As Abraham of Sarah (Gen_20:1-18).
II. Let us now see by what reasons this is enforced.
1. The order of the creation. We pleaded that before for the womans submission, that she was made out of man, after man, and for man. We plead the same argument now for the husbands duty of love to her; for the apostle urgeth this in the same chapter (1Co_11:11-12).
2. It is a relation of love, instituted by God for that very end and purpose.
3. Reason will tell us how much the husband is bound to love her that hath in a manner forsaken all the world, father, and mother, and all her relations, to cleave to her husband, and to share with him in all conditions until death, although she were free before the contract. Surely common gratitude will suggest that a recompense of true affection is due to her for this; otherwise men are unthankful, unholy, and without natural affection, which is the worst character can be given to them.
4. The interest and comfort of the married estate will also persuade it. While love is kept up, all things go on sweetly; but as soon as love faileth, presently everything is out of order and out of joint; for when once they begin to disaffect the persons of each other, all matrimonial duties are stabbed at the heart.
Use 1. To reprove that which is contrary to this love, bitterness and harshness of carriage: Husbands, love your wives, and be not bitter to them (Col_3:19). The gall was taken out of the sacrifices offered to Juno, as Plutarch witnesseth. This is seen--
1. Partly in a froward disposition, when men are offended for light causes or small provocations, and, like fine glasses, broken as soon as touched.
2. In sharp words and contumelious language, which leaveth such a grudge and such averseness in the mind as is not easily forgiven. Certainly such bitter speeches must needs destroy all love and breed an unquiet life.
3. Churlish deeds also show this bitterness.
(1) When the husband taketh from her all command in the family, handling her rather like a slave than a consort and companion.
(2) Denying necessaries.
(3) The height of bitterness is when passion and anger proceed to blows.
Use 2. To persuade to this love.
1. Choose one that is amiable. Prevention is better than cure.
2. Marry not till you be sure you can love entirely.
3. Love not as bare husbands, but as Christians.
4. Avoid giving offence.
5. Exercise patience.
Make conscience of your duty, and God will give you strength. Secondly: Now I come to Christs love; in which we have--
(1) The person that loveth, viz., Christ.
(2) The persons loved--The Church.
(3) The fruit of His love--He gave Himself for it, to a painful and ignominious death.
There are solemn notions by which Christs death is set forth--a ransom and a sacrifice.
(a) A ransom: And gave His life a ransom for many (Mat_20:28).
(b) As a sacrifice, a mediatorial sacrifice: When thou shalt make His soul an offering for sin (Isa_53:10; Eph_5:2). Great love it was, if we consider--
1. The giver, Jesus Christ, God over all, blessed forever, to whom nothing can accrue from us: It pleased the Lord to bruise Him; He hath put Him to grief. He shall see of the travail of His soul, and be satisfied (Isa_53:11). When He foresaw what it would cost, and what He should give, He said, It is enough.
2. The gift--He gave Himself: We are not redeemed with silver and gold, but with the precious blood of the Son of God (1Pe_1:18).
3. For us, whom He after calleth into a Church (Rom_5:6-8). Oh, let us be blessing God for this love, and show our thankfulness both in word and deed.
(1) In word (Rev_5:9). The angels, who are the spectators, ever blessed God for it; and shall not we, who be the parties interested?
(2) In deed, by giving up ourselves to Him (Rom_12:1). (T. Manton, D. D.)
The glory of the Church
I. Christs love for His Church. Love which has in it no element of evil is always a very beautiful, tender, and impressive thing. Whether it is the love of the babe for her doll, or the love of the older children for the babe, or the blessed love of the mother for all her children, it is still the same exquisite, joy-giving sentiment. It is a rose of the same loveliness and fragrance whether it bloom amid the splendours of royal gardens or in the cottagers door yard; it is the nightingale which sings in the night the same song for prince and peasant. Who can read without increased tenderness in his heart the story of the mother who, overtaken by a terrible storm in the Alps, sat down at last in the snow, bared her own tender bosom to the storm, and wrapped her cloak carefully around her babe? The storm raged on, and the poor mother, stripped of her heavy outer garments, died; but the babe was found alive, and greeted its deliverer with a smile. There are deeds of power which elicit more boisterous applause, but there are none which more invoke what is holiest in our nature than these exhibitions of conspicuous love. But, conspicuous and beautiful as these examples are, we feel when we read this text, and others to the same effect, that Christs love for His Church is something transcendent--something unparalleled. We sometimes think the night is glorious, and so it is, with the moon shining in her full splendour; but when the sun rises the moon fades away into the intenser light. So does the love of Christ outshine all other love. The text makes concerning this love but this simple record, He loved the Church, and gave Himself for it. The record is brief, but it is enough; we know from it that the love was infinite. The Alpine mother did much, and suffered much for bet babe; but there was a little possibility, and, therefore, a little hope, that some good monk would come that way and save both her and her babe alive; and even had she formally resolved on death for the infants sake, it would have been but a finite sacrifice. The father did much for his boy when he dashed into the burning house to rescue him; but that was frenzy, the transient ecstasy of love, and it was for his own boy, not for a stranger, much less an enemy. But Christs love for His Church was a deliberate plan, not entered upon in an hour of frenzy, but in calm counsel in the eternal sunshine of heaven, and it was executed through slow-going years of persecution, that the very men who lacerated Him with whips, and thorns, and nails, might be washed in the blood they shed, and come thereby to the fellowship of the firstborn.
II. The character of the Church which Christ thus loved. The Church is described in the text by the general word glorious: and more particularly by the terms cleanse and sanctify it with the washing of water by the Word; and not having spot or wrinkle, or any such thing, but that it should be holy and without blemish. The Church of our Lord Jesus Christ on earth has a glorious character.
1. She has a glorious origin--is a child of heaven. She was not born of the flesh, nor of the will of man, but of God. Her Father is a Spirit, and this child has, in this respect, her Fathers character. Her beauty is not material, like the beauty of a flower; it is spiritual, like the beauty of the archangels. Her power is not material, like that of the mountain oak, which, though it defies the tempests of a century, wanes at last from decay; her power is of God, and is like God, not in extent, but in kind: it is spiritual power, and defies all time and change.
2. She has a glorious history. Sometimes it has been a history of persecution, and sometimes of victory; and it is difficult to tell which virtue is most conspicuous, her fidelity in persecution or her meekness in triumph.
3. Now at length the Church is glorious in power--in the power which comes of wealth; in the power which comes of learning and literature; in the power which comes of numbers, and of numbers organized; in the power which comes of many edifices and splendid architecture; in the power which comes of elegance, and wealth, and refinement in private life. God grant that this power may not decay through disuse, nor make itself a curse by being perverted I
4. The Church is glorious in her universal adaptations.
III. The destiny of this glorious and much loved Church. My text says, That He might present it to Himself. The figure used is evidently that of an oriental wedding. The bridegroom has a friend, called a paranymph, whose duty it is to find him a bride, to secure an introduction, to prepare for the nuptials, and to be in close attendance on the wedding night. St. Paul evidently has in his mind the figure of a marriage. But Christ is to be His own paranymph, that He might present it to Himself. This is a favourite figure with Christ and His disciples. He is the Bridegroom and the Church the bride. Just when the nuptials are to be celebrated we do not know, but the entrance of this glorious Church upon her glorious destiny as the Lambs wife is to be an event before which all other nuptials shall be as the glimmer of a candle in the light of a midsummer sun. John had a glimpse of the sublime scene in his wondrous vision on Patmos; and as the angel opened out this scene of unparalleled magnificence, this destiny of infinite sweep and indescribable glory, it was more than the spirit of the enraptured seer could endure. He perhaps saw himself in that Church; he, one day a poor fisherman on the shore of Tiberias, now an exile from his native land, he should be there; the shout of the archangel and the trump of God should salute his ear: the rider of the white horse, the Man of the nameless name, with eyes like a flame of fire and vesture dipped in blood, should come even to him; he should be at His wondrous marriage supper. It was more than he could endure. He fell adoring at the angels feet; the visions had so intensified the glory of the angel himself that John thought it had been God. But the angel said, See thou do it not. Worship God. This, then, is to be the glorious destiny of this glorious Church--she shall become the bride of the Lamb. The purest thing on earth shall marry the King of kings and Lord of lords. The bride shall live with her Husband, and be under His protection forever. (J. H. Bayliss.)
Christs love to His Church
I. The fact. Christ loved the Church. I would begin by remarking that the Church of God--the reality of a true Church--is a thing quite unknown to the world. The world talks about Churches, the glory of a Church, and the beauty of a Church; but it does not know what a Church is; it has no true perception of what a Church of Christ is. If there be any gleaming of light upon the point, so far as it sees it, it dislikes it, hates it, despises it. We fully acknowledge that the Church of Christ is just like its Author; it has no form nor comeliness in the eyes of the world, and no beauty that men should desire it; and so, like Himself, it is despised and rejected of men. It has no outward splendour; it has no earthly glory; it has nothing in it, wherefore men should gaze, look at it, bow before it. But who can describe, notwithstanding, its true glory, and the love that Jesus has to it? He loved it in all eternity. Language seems altogether to fail in describing the love that Jesus has to His Church. It seems exhausted. Does an eagle bear her brood upon her wings?--not only to teach them, and not only to nourish them, but to protect them, so that the arrow that toucheth them must touch her, and come through her, before they can be destroyed. This is the figure that sets forth His love to His Church. Does a father pity his child, when others can hardly bear with him, remembering that he is but dust? It is the very figure that sets forth the love of Jesus to His Church.
II. The proof He has given of His love. He gave Himself for it.
1. Who it was that gave Himself. No mean person, no ordinary individual, no common being; but the Son of God.
2. What it was that He gave. It was not His mere tears, nor groans, nor sighs: though the Lord Jesus was a Man of sorrows, and acquainted with grief. He gave Himself--His whole self. He gave His Deity, He gave His humanity; He gave the whole of His Person as God-Man; all that was in man to suffer, and all that was in God to merit. And this He gave freely.
3. And now observe, for what it was that He gave Himself. We find it in the first chapter of the Epistle to the Galatians--He gave Himself for our sins. Two or three remarks, and I close. Here is a door of unutterable consolation opened to us, in the midst of a world of desolation. I see the blessed Jesus giving the most unspeakable proofs of His love. But another door opens: it is the door of solemn inquiry. If the Church of God is so dear to Him, what do you and I for the Church of God? (J. H. Evans, M. A.)
Christs love to the Church
I. The love of Christ to His Church. Christ loved the Church. What else than love could have selected, pardoned, purified, and redeemed the Church? What other feeling could have stooped to such guilt, and raised it to such glory? As a Divine love to a creature so far beneath Him, what matchless condescension there is in it! It is a love of the sinner, but it attempts no compromise with his sin. Christ loved the Church, and He walked in that Church in the radiance of love. Thoughts of love nestled in His heart; words of love lingered on His lips; deeds of love flew from His arm; and His steps left behind them the impress of love. It threw its soft halo over His cradle at Bethlehem, and it fringed with its mellow splendours the gloom of the cloud under which He expired on Calvary. It gave edge to His reproofs, and pathos to His invitations. It was the magnet that guided Him in all His wanderings. It bound Him to the cross and held Him there, and not the iron nail that pierced His hands and His feet. It thrilled in His bosom, and glistened in His eye. Yes: Christ … love, said the dying philosopher, Jesus Christ--love--the same thing.
II. The sacrifice as the expression and result of love. In the stead of the Church He died, to deliver her from death, the sentence which so righteously lay upon her.
III. The nearer purpose of his love and death. That death not only affects our state, but also tells upon our character. He died to sanctify the Church. Not only does He originate the change, but He sustains it; for He abides within us. What He commences, He still fosters and perfects.
IV. The ultimate end and result. With what delight and satisfaction will we not now contemplate the ulterior purpose of these preliminary arrangements--That He might present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing. How noble such a destiny--perfect restoration and felicity. The nuptial figure is still continued, and the allusion is to the presentation of the bride to her husband. That presentation does not take place till he can look upon her with complacency. (J. Eadie, D. D.)
Christs love for the Church, and our duty as members of it
What a broad scope of thought is embraced in these few words! The Church militant, labouring, suffering, upon earth? the Church cleansed, purified, glorified, in heaven! The apostle, at a single glance, seemed to see it all. And--
I. First, I remark, that we should love the Church.
II. Again: We should not only love the Church but labour for it. The word itself suggests the idea of unceasing effort and self-sacrifice. But it is not enough to love the Church and to labour in its behalf, we must likewise be willing--
III. To suffer for it. There is no great difficulty in avoiding unpleasant differences with the world, if we do nothing to thwart and oppose it.
IV. Once more. Every true child of God should be willing, if need be, to fight for the Church. (J. N. Norton, D. D.)
Christs love for the Church
I. The Churchs polluted condition without Christ.
II. Christs love to the Church.
1. The antiquity of it (Jer_31:3).
2. An active and operative love (Gal_1:4).
3. A real and sincere love (Hos_2:4).
4. An entire and undivided love (Joh_17:26).
5. A lasting and constant love (Joh_13:1).
III. The evidences of this love.
1. He established and perfected the Church before God (1Th_3:13).
2. By bringing her into a state of union with His person (1Co_6:15).
3. He thoroughly justifies her by His blood and His righteousness:
4. He animates her by the grace of His Holy Spirit.
5. His love constrainedly operates in her heart.
6. He does it by the instrumentality of His word.
7. The administrations of His appointed ministers.
8. In remarkable providences, at some times.
9. By painful afflictions at others.
10. But especially by His Spirit, in, and by all things.
IV. The effects of this wondrous love.
1. Glorious from its nature and worth (Mal_3:17).
2. Glorious from the estimation in which God holds her (Deu_32:9).
3. Glorious from her connection (Joh_17:22-23).
4. Glorious, because she is free from spot, wrinkle, and the slightest mark of blemish.
This appears from--
1. The wisdom which directs--Christ.
2. The righteousness which justifies--Christs.
3. The perfection of her sanctification--Christ.
4. By her complete and eternal exemption from every charge of all her enemies, even by Christ.
Inferences--
1. How completely this demolishes all ideas of human merit.
2. And secures to Jesus Christ all the glory of our salvation. (T. B. Baker.)
Marriage and the heavenly Bridegroom
Adhering to the arrangement of topics in the text, we will speak first of the wifes duty of obedience and then of the husbands duty of love.
I. Order is heavens first law. Every portion of the universe knows its own place, and fulfils its proper function. There can be no happiness amongst mankind without due subordination. A state of society is impossible without this. So the apostle says, Submit yourselves one to another in the fear of God. On the knowledge of each ones true place and the rendering by each of what is due to others, the welfare both of nations and families depends. St. Paul, after laying down the general principle of mutual submission, illustrates and enforces it in the case of wives. They are to submit themselves to their own husbands as unto the Lord. This submission is based on the fact that God has made man the head of the woman. Whatever may be said--and much may be said justly of womans rights--this fact of the mans headship remains, and ever will; established both by nature and revelation, by Gods works and Gods Word. There are features in which woman is very superior to man. The fact remains--that man, as such, is generally the stronger both in body and will. This indicates where authority should reside. Where two or more persons are concerned occasions arise when there must be precedence. Both cannot go first when only one can go at a time. What shall be the law? Among nations and in families authority and power must go together. For what is authority without power to enforce it? The inspired apostle urges as an additional argument that man was created before the woman, but that woman sinned before the man. I suffer not a woman to usurp authority over the man. For Adam was first formed, then Eve. And Adam was not deceived; but the woman, being deceived, was in the transgression (1Ti_2:12-13). The true glory of all things is the accomplishment of the end for which they were designed. The highest honour of every living creature--of men and of angels--is that each occupies aright his own proper sphere--develops his own proper functions--and does not aim at being something else, and doing what appertains to another. Woman, therefore, dishonours and disfigures herself when she attempts to occupy the place of man--aping his dress, his occupations, or his authority; just as a man would make himself contemptible if, laying aside his proper dress and functions, he were to array himself in womanly garments, affect feminine manners, and occupy his time in the details of the household, and the cares of the nursery. The ivy has its beauty, as it gracefully twines around the oak; but were it to become stiff and rigid, and ape the robustness and strength of the tree to which it clings, while it would never become an oak, it would lose all its own special charms. Let it still cling there--following the oaks growth, leaning on it, finding its stability and life in it, while it clothes the oaks strength and ruggedness with grace and beauty. This submission does not mean subservience, the denial of a womans individuality, the having no opinion or wish of her own, and properly urging it. No true man would value his wife for ceasing to be herself. Instead of a companion and counsellor she would only be his echo or his shadow. And this submission will be a delight, when rendered, not only from a consideration of the laws of nature, or the express precept of the Bible, but from that love which is the best bond and guarantee of order; that love without which the marriage relationship should not be formed; that love which renders obedience a luxury, and which itself is the fulfilling of the law. On the other hand, if husbands love their wives as Christ also loved the Church, authority will be divested of all austerity.
II. If the husband is to maintain his just authority, so also is he, and in the first instance, bound to make Christs love for the Church the model of his own. Other motives are superadded. Love to a wife is love to ones self, and neglect or unkindness towards her is as unnatural on the part of a husband as if he inflicted injury on his own body. He that loveth his wife loveth himself. If the standard of the wifes obedience is high, equally so is that of the husbands love: in both cases it is Christ--obedience as to Christ; love, as that of Christ. The relation of Christ to the Church as the heavenly Bridegroom is seen in His love to the Church, His gift to the Church, His treatment of the Church, and His ultimate purpose towards the Church.
1. The love of the Heavenly Bridegroom to the Church. Husbands, love your wives, even as Christ also loved the Church. Love is the foundation, the cement, the glory of marriage. There is no true marriage in the absence of it. So, the love of Christ is the origin and the abiding cause of His connection with the Church.
(1) Consider the generosity of Christs love. He loved us first. He loved the world and came to save it. He loved each one of us and besought us to be reconciled to God. He loved us when we were without beauty. Though the marriage relationship should not be based on mere external charms which may deceive and must soon decay, yet beauty is often in the first instance the attractive cause of a pure and abiding affection. But Christ loved us when we were deformed and defiled by sin. Vile compacts are sometimes made under the name of marriage, merely for mercenary and worldly ends; and a husband is chosen not for himself but for his position; or a wife, not to make her happy but to enjoy her estate. But the love of Christ was manifested, not to the rich, the prosperous, and the happy; but to the fallen, the condemned, the ruined, the wretched.
(2) His love is persevering. He long went on to woo us while we persisted in rejecting Him. His love does not grow weary, suffers no reaction, has no intervals of indifference, is not diverted by other objects, does not cool with years, but is unchanging, undying, everlasting.
(3) His love is tender. No man ever yet hated his own flesh but nourisheth and cherisheth it, even as the Lord the Church. The love of Jesus is a love which is not content with doing great things, but which delights also in tenderness in regard to little things. How often a husband who may bestow large gifts on a wife, grieves her by the lack of delicate sympathy and gentle care for her comfort in the trifles which make up life.
(4) His love is fervent. Sometimes people are warned against loving each other too much, lest they should become idolaters, and thus have the object of such inordinate affection taken from them as a punishment. Nonsense! The Bible never says this. Alas! the general state of society does not require us to say it. The danger is on the side of deficiency, not of excess. Children! love your parents with devotion. Parents! love your little ones with fervour. As the Father hath loved Me, so have I loved you. Who can fathom this? Well might the apostle speak of the breadth and length and depth and height of the love of Christ which passeth knowledge. The love of Christ, thus generous, persevering, tender, and fervent, is to be the model of our own. Husbands, love your wives, even as Christ also loved the Church.
2. The Bridegrooms gift. Christ loved the Church and gave Himself for it. Gold and jewels and costly array are given to a bride. But what are all these in comparison to the bridegroom himself, when the marriage is one of affection? So Christ gave Himself; a donation which infinitely transcends all the universe besides. In personal fidelity and devotion husbands should love their wives, even as Christ loved the Church and gave Himself for it.
3. The Bridegrooms treatment of the Church. That He might sanctify and cleanse it with the washing of water by the Word. The greatest glory of the universe is God, and our greatest glory is our resemblance to God. Christ can do no greater work for us and in us than promoting such resemblance. This He does by the sanctifying influences of the truth through the operation of the Holy Spirit, which is compared to the cleansing of the body by water. Then will I sprinkle clean water upon you and ye shall be clean. So giving himself to his wife, the husband should ever watch over and promote her health and comfort of body, her peace of mind, her purity of heart, her religious, spiritual, and eternal welfare: even as Christ loved the Church and gave Himself for it, that He might sanctify and cleanse it.
4. The Bridegrooms ultimate purpose. 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.
Let us learn these practical lessons:
1. Husbands, love your wives, even as Christ also loved the Church. As the Church is subject to Christ so let the wives be to their own husbands in everything.
2. Christians, the Bride of Jesus, do not frustrate His gracious purpose by wilful sin. Seek the cleansing of His atoning blood and the daily baptism of His Holy Spirit.
3. Obey Christ As the Church is subject to Christ. Obey His laws, honour His authority, imitate His example.
4. Delight in Christ. Think of His love. Respond to it. Exult in it.
5. Anticipate with holy rapture the heavenly espousals; and walk worthy of the vocation wherewith ye are called. (Newman Hall, LL. B.)
Marriage and holiness
Philip Henrys advice to his children with respect to their marriage was--Please God, and please yourselves, and you will please me; and his usual compliment to his newly married friends--Others wish you all happiness. I wish you all holiness, and then there is no doubt but you will have all happiness.
Sanctified marriage
Rev. Robert Newton, the Wesleyan pulpit orator, and his bride, began their married life by retiring twice each day to pray with and for each other. This practice they kept up, when opportunity served, to the end of life. When an old man, Mr. Newton remarked, In the course of a short time, my wife and I shall celebrate the jubilee of our marriage; and I know not that, during the fifty years of our union, an unkind look or an unkind word has ever passed between us.
A man cannot love his wife too much
A gentleman informing Rowland Hill of the sudden death of a ministers wife happened to say, I am afraid our dear minister loved his wife too well; and the Lord in wisdom has removed her. What, sir! replied Mr. Hill, with the deepest feeling, can a man love a good wife too much? Impossible, sir! unless he can love her better than Christ loves the Church.
Lord Lawrence and his wife
The following appears in the Life of Lord Lawrence, published by Messrs. Smith, Elder and Co.:--Lord Lawrence married after his return to England, at the end of a long and tedious illness, and he was warned that it was death to go back to India. His answer was, If I cannot live in India, I must go and die there; and the newly married couple sailed accordingly. The marriage proved a very happy one. Mrs. Lawrence constantly acted as her husbands adviser and amanuensis, she seldom left his side, and her company became almost indispensible to him. A story is told of them, long afterwards, when they had come back to settle finally in England. Lady Lawrence had left the room; and twice in the course of a few minutes her husband asked what had become of her. Why, really, John, said one of his sisters, it would seem as if you could not get on for five minutes without your wife. That was what I married her for, he answered, simply.
The Church loved, washed, presented
A pearl of dew will not hold the sun, but it may hold a spark of its light. A child by the sea trying to catch the waves as they dash in clouds of crystal spray upon the sand cannot hold the ocean in a tiny shell, but he can hold a drop of the ocean water. And in this sense the apostle exhorts, Love, even as Christ also loved.
I. The love of Christ. In human love we perceive much to be admired, but in that of God there is a something which eludes our grasp when we endeavour to fathom it, and battles our conception as we try to find it out. God only knows the love of God.
1. The Divine love is sovereign and supreme. All the attributes of God are glorious, but one shines above the rest and seems to gather up into itself all the others, viz., love. God is love.
2. The practicalness of Christs love. It was not a mere sentiment; it led him to give Himself--the most precious gift that could be offered--for man. Christ was not only a preacher, but a sacrifice; He not only talked, but died.
II. The sublime design of Christs love. Christ loved the world before ever there was a Church in it, and determined out of the very ruins of the Fall to build up for Himself a Temple worthy of being inhabited by Himself. You remember when Edward I received a wound one day from a poisoned dagger, his wife, Eleanor, sucked out the poison, venturing her own life to save her husbands. Even so, when humanity had been stung by the foul and deadly serpent, sin, Christ came forth and volunteered to extract the poison, although the effort cost Him His life. He sacrificed much, in order to show His love for the race who had rebelled and become polluted by sin. And herein is the mystery of godliness.
1. Christ loved the Church because He had determined to effect upon it a mighty transformation. He saw the possibilities of human nature, and the resplendent future to which it was heir by His grace.
1. Cleansing.
2. Presentation to Himself.
He has sought His beloved, and redeemed her from the bondage of sin--redeemed her by no less a price than that of His own most precious blood. He has espoused and called her His, even here, and now, watching over her with fond affection, and supplying all her wants. But the grand presentation day will dawn by and by--the glorious manifestation of the Church, which is His bride. And as on earth there is often jubilation and pomp attending the nuptial feast, so shall the marriage of the Lamb be the signal for untold joy and unutterable splendours amongst the ranks of the heavenly host. And, moreover, as the earthly bride is exalted to the same dignity, and enjoys the immunities and wealth of her husband, so the Church will share the honours and glories of her Husband and Lord. Impossible! do you say, that such can be the destiny of the often poor, despised, and persecuted Church? Ah, brethren, it doth not yet appear what we shall be; but we know that when He shall appear we shall be like Him, for we shall see Him as He is. The day of presentation has not yet come--the day of maturity, perfection, and bloom; but come it shall! When the gardener buries the cold, rough, apparently dead bulb in the damp mould, you might in your ignorance be tempted to say, There, now, that is cast aside, and will never be heard of more. You have not, however, long to wait, ere a magnificent flower springs from the unsightly bulb, a flower fit for presentation, perchance, in the palace of royalty itself. Thus has it been, and thus will it be, with the Church. Full often she has been cast down, and trodden under foot, and despised by the nations, who thought they had buried her in oblivion. But no, she has ever sprung again into renewed life and beauty, like the fair flower of which I spoke, and the time of her presentation will be by and by. Nothing can hinder it. He who hath formed His people for Himself controls all adverse as well as auspicious influences; and having set His heart upon His chosen, they shall be His for evermore. (J. W. Atkinson.)
A glorious Church
I. The Church is glorious even now.
1. Glorious in its foundation (Eph_2:20).
2. Glorious in its progress, Although the storms of persecution have beat upon it, yet doth the building rise. Like the ark on the wild waters, it hath safely outridden the fury of every storm till now, nay, hath only been landed on its firm Ararat of rest by the very force of the revolutionary wave.
3. Glorious in its ever-growing empire.
4. Glorious in power in the power which comes from wealth, in the power which comes from learning and literature--in the power which comes of numbers, and of numbers organized--in the power which comes of many edifices and splendid architecture--in the power which comes of elegance, and wealth, and refinement, in private life.
II. The Church will be more glorious yet on the day of presentation.
1. Glorious in position, immunities, and honour. Though now often poor, despised, and persecuted, she shall then be proclaimed the Lambs wife, and be lifted up to sit with Christ on His throne.
2. Glorious in holiness and purity.
(1) Perfect. No spot.
(2) Youthful. No wrinkle.
(3) Without trace of earthly infirmity. No blemish.
3. Glorious in bliss. If pure it must also be happy; for only the pure can be truly glad. Heaven is a very gladsome and blessed place. Its trees are green forever. Its rivers and seas are clear as crystal. Its music is an eternal symphony. Its light is brighter than the sun--it is the light of purity and bliss. (J. W. Atkinson.)
The pattern of love
I. How Christ loved His Church.
1. A love of choice, and special regard.
2. A love of unselfishness.
3. A love of complacency.
4. A. love of sympathy.
5. A love of communion.
6. A love of unity.
7. A love of immutable constancy.
II. How He proved His love.
1. He gave Himself to His Church by leaving heaven and becoming incarnate that He might assume her nature.
2. He gave Himself throughout His life on earth by spending all His strength to bless His beloved.
3. He gave Himself in death; the ransom for His Church.
4. He gave Himself in His eternal life; rising, ascending, reigning, pleading; and all for the Church of His choice.
5. He gave Himself in all that He now is as God and Man, exalted to the throne, for the endless benefit of His beloved Church.
III. How we should think of it. It is set before us as a love which should influence our hearts. We should think of it--
1. In a way of gratitude, wondering more and more at such love.
2. In a way of obedience, as the wife obeys the husband.
3. In a way of reverence. Looking up to love so great, so heavenly, so perfect, so Divine.
4. In a way of holiness. Rejoicing to be like our Holy Husband.
5. In a way of love. Yielding our whole heart to Him.
6. In a way of imitation. Loving Him, and others for His sake. (C. H. Spurgeon.)
Conjugal love
Let all things be done in love, saith the apostle. If all thy actions towards others, then, much more all things that concern thy wife, should be done in love. Thy thoughts should be thoughts of love; thy looks should be looks of love, thy lips, like the honeycomb, should drop nothing but sweetness and love; thy instructions should be edged with Jove; thy reprehensions should be sweetened with love; thy carriage and whole conversation towards her should be but the fruit and demonstration of thy love. Oh, how did Christ, who is thy pattern, love His spouse! His birth, life, and death were but, as it were, a stage whereon the hottest love imaginable, from first to last, acted its part to the life. It was a known, unknown love. Tiberius Gracchus, the Roman, finding two snakes in his bed, and consulting with the soothsayers, was told that one of them must be killed; yet, if he killed the male, he himself would die shortly; if the female, his wife would die. His love to his wife, Cornelia, was so great, that he killed the male, saith Plutarch, and died quickly. (George Swinnock.)
The final glory of the Church
I. In describing the future condition of the Church, the apostle has evidently in his mind two previous states of it--its original state when lying dead in trespasses and sins, and its subsequent earthly state, when separated from the mass of the ungodly and partially redeemed.
II. He points out the causes to which it is to be ascribed. Of these he mentions four.
1. The first is the love of Christ. He loved the Church.
2. The next is the sacrifice of Christ. He gave Himself for it.
3. Hence the apostle goes on to bring before us the Holy Spirit as a third source to which the Church must ascribe its future holiness.
4. And how does the Holy Spirit carry on this cleansing process? The text shows us, and its answer to the question reminds us of the fourth means of our sanctification--the Word of God. The washing of water, is by the Word.
III. We have to go on now to our last point--the great end for which all these means of holiness are brought into operation. It is, we are told, to sanctify and cleanse the Church. But why is the Church to be thus sanctified? What is the ultimate object aimed at in this cleansing? All terminates in this one blessed end, that Christ, in the great day of His triumph, may present the Church unto Himself a glorious Church. Nothing dishonours, brethren, but sin; nothing but sin is really shameful. Now take sin from the soul, and you have removed from it everything that can degrade it. We may go farther--the chief glory of God is the holiness of God. His purity is His brightest attribute. His power and immensity strike us more, for our minds are debased, we have lost the perception of that which is most elevated in its character--moral greatness; but go up into heaven, or rather read the language of heaven as we find it in the Bible--power and majesty are both extolled in it, but this is the one great subject of adoration in heaven, in the very world where all the Divine greatness is most fully manifested--the purity of Jehovah; and this the song which, next to the song of salvation, rises most constantly in its splendid courts--Holy, holy, holy, Lord God of hosts. No wonder then that the Church will be a glorious Church; the likeness of God will be put on her the image of Godwill shine in her; that attribute of Divinity, which is the perfection of Divinity, will be her crown. (C. Bradley, M. A.)
The bride of Christ
That love is the initiative of everything. We did not love Him; but He loved us. We did not choose Him; but He chose us. Just as afterwards, in the copy, the man is not loved first, but the woman. The mans love is the cause; the womans love is the consequence. The womans love is reflected love. But His love was intense. It had no beginning, and it had no bounds. It was so great that He actually loved us to the death. Christ, then, having loved us, and chosen us, and died for us, and given us life, preceded next to make us fit and worthy for the high position to which He destined us. For this end two things were necessary. First, we must be relieved of our old guilty defilement. Our souls must be washed from the past. The Jews had what they called the bridal bath. So Christ did away with the previous guilt, and its consequence, and our sins were as though they had never been--for they were expunged! 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 … Then I washed thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. Of this washing the laver of baptism is the emblem. It prefigures it; it assures us of it; it is intended to be its channel. But it is evident that the forgiveness of past sins, and the removal of their stains, is not all that is necessary for the Church--that it may be the bride of Christ. There must be also real and actual purity and holiness. Now comes the final purpose. What is it all for? Loved; chosen; pardoned; rid of all past guilt; washed; sanctified; clothed; beautified:--what is the Church? Glorious. A glorious Church, not having--that is, not having as God sees us in Christ--not having spot, or wrinkle, or any such thing. Glorious she is--for the glory which God has given Him--which is the Holy Ghost--Christ has given us! Glorious she is--for she reflects the face, and the unity, and the glory of her God! Glorious she is--from rays of light of heavenly beauty upon her! Glorious she is--for God is glorified in her! A glorious Church! And why--again we ask--why so glorious? That Christ may present her to Himself--Himself to Himself--who made her for Himself, that Himself might enjoy her forever and ever. (J. Vaughan, M. A.)
The final state of the redeemed
In this verse we have the last end of our redemption by Christ, the perfection and consummation of our sanctification in the life to come. In setting forth of which take notice--
1. Of our nearness to Christ, That He might present it to Himself; that is, assume or take us home to live with Him, and abide always in His presence.
2. The effect of this union and nearness, which is--
(1) Generally expressed, A glorious Church. It is an allusion to the spouse of a king, or a royal marriage (Psa_45:13).
(2) Particularly explained, or wherein the glory of the Church doth consist.
(a) Negatively, Not having spot or wrinkle, or any such thing. A spot is in the garments, a wrinkle is in the flesh; and then follow the general words, Or any such thing. Neither with filthy garments, nor with shrivelled flesh, nor blind, nor lame.
(b) Positively, But that it should be holy, and without blemish, perfectly pure, and exempt from either blemish or blame, for the word signifieth both; and the allusion is to a spouse that excelleth in beauty and comeliness. That the final end of our redemption is that we may be presented at the last day glorious in pretty and holiness.
1. Of the final end of our redemption; and there--
(1) Of His love, that Christ could not satisfy Himself with doing us good here, but He would provide for our glorious estate hereafter.
(2) That our glory in heaven is the fruit of Christs death, who procured this eternal inheritance for us. It is not merited by our holiness, but purchased by Christ.
(3) It implies that none but those who are purified by the blood and Spirit of Christ have interest in this privilege.
2. That we enter into this everlasting estate by being presented to Christ; for in the text it is said, That He may present it to Himself, that is, as the bride to the bridegroom, that the marriage may be consummated. In the Scripture there is a three-fold presentation spoken of--
(1) One made by believers themselves (Rom_12:1).
(2) It is ascribed to the apostles, or Christs messengers who have a charge; and when they have done their work, present us to God as the fruit of their labour (2Co_11:2).
(3) This presentation is applied to Christ Himself. Now two ways is Christ said to present us--
(a) To Himself;
(b) To God.
3. I observe in the text, that those who are presented to Christ, and by Christ to God, is His Church, and is a glorious Church.
4. I observe that the principal glory of the Church lieth in its purity and holiness. Now unto Him that is able to keep you from falling, and to present you faultless before the presence of His glory (Jud_1:24). It must needs be so; for--
(1) This is Gods glory: Glorious in holiness (Exo_15:11).
(2) Sin is the cause of all our misery; and therefore when we are completely holy, our misery which we incurred by the fall of Adam is then at an end. It was sin which was the cause of separation from God (Isa_59:2; Psa_17:15).
(3) Then we are dispositively fitted for the full enjoyment of God. Our glory is begun by holiness, and is still increasing to a further glory (2Co_3:18).
5. This purity and holiness shall then be exactly complete.
While we are in the world, neither is the whole Church perfect, nor particular believers. Now, let us go on to the uses.
1. To exhort you often to think of this estate. Oh, that our hearts were exercised more about these things!
2. Let us improve it.
(1) To glorify God and Christ, who intend so much glory to us.
(2) Let the foresight of this estate comfort us against our abasement in the world. We are now obscure, afflicted, poor, disgraced in the world.
(3) Improve it to holiness. See that this work be begun, for heaven is but the perfection of what is begun in this life; and when it is begun, never give over till you attain this perfect estate. The more eminency in holiness you get, the more glorious you are.
(4) Improve it to the love of Gods people; a necessary lesson in these days, when they fly from others that are in trouble, as the rest of the herd from the wounded deer (Psa_15:4).
(5) Improve it to thankfulness to Christ; for we have all our holiness from Christ; from first to last, He is the Author and Finisher; He purchased and procured the Spirit of sanctification for us (Tit_3:5-6). And also this glorious estate; He gave Himself not only to sanctify His people, but glorify them. Heaven is the fruit of His blood and love. Who hath loved us, and washed us from our sins in His own blood (Rev_1:5). First He purchased it for us, and then communicateth it to us. (T. Manton, D. D.)
A holy and glorious Church
I. As regards the earthly state. Here the holiness of the Church is but comparative and imperfect: and this in two respects; because there is a mixture of bad and good, of godly and ungodly, of true believers with the insincere and hypocrites; and because even the good themselves, even the best, are but partially good, are never entirely cleansed from all defilement of sin, though they are redeemed from its penalty, and delivered from its tyrannical dominion.
II. We thus come to treat of the second state of the Church in the course of its holy progression, that to which the faithful are removed on their departure from this world. Very few are the notices of this intermediate state, between death add the judgment day; but we are taught to look upon it as a place of entire deliverance from trouble and sin.
III. There is, indeed, another state, in which the Church will be yet further advanced in blessedness; having been made perfect in holiness, it will be made perfect in happiness and glory: and this will be the consummation of the promise in the text, That He might present it to Himself a glorious Church. (J. Slade, M. A.)
The presentation of a glorious Church
I. The first regards the presentation of the Church--That He might present it to Himself. Now, in the Scripture, my brethren, we find a three-fold presentation of believers spoken of.
1. The first of these presentations is what we call personal; and this is made by themselves. Of this the apostle speaks when he admonishes the Romans, saying, I beseech you, therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. In the experience of every believer there is a solemn scene in which he has acknowledged Gods claims; has asked, Lord, what wilt Thou have me to do? and has said, with resolution and zeal, Lord, I am Thine; save me. Other lords besides Thee have had dominion over me; but henceforth by Thee only will I make mention of Thy name. To Thee I dedicate Myself. My understanding is Thine, to know Thee; my will, to choose Thee; my heart, to love Thee; my conscience to fear Thee; my memory, to retain Thee. Thine are mine eyes, to behold Thy glory; mine ears, to hear Thy voice; my tongue, to show forth Thy praise; and my feet, to walk in Thy ways. Thine is my time, and my substance, and my influence; and if I had the innocency of Adam in paradise, the meekness of Moses, the faith of Abraham, the patience of Job, the fervour of Paul, the perfection of angels, they should be equally, they should be mere Thine, than these poor imperfect offerings which I now present.
2. The second of these presentations we call official; and these are made by ministers. This is what the apostle means when in his Second Epistle to the Corinthians he says, I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ. And again, in his Epistle to the Colossians, he says, Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Ministers have a charge. It is, to endeavour to bring souls to Christ.
3. The third we call Divine. And this is here intended. And the presentation here unquestionably regards a future day that day for which all other days are made; and which is more than once so emphatically called the day of Christ. This presentation is a very peculiar one, for you see, it is by and to the very same Being. That He might present it to Himself. It is by Him--He presents it; and it is to Him. How is this? By Him; for He shall present them. But when it is here said that He will present it to Himself, it implies some present distance or absence--a want of some present recognition and acknowledgment. And so, while they are at home in the body, they are absent from the Lord. Indeed, there is now a connection and a communion between them; but the distinction is rather this: He is now with them--hereafter they will be with Him. And then, you see where they will be presented with this exceeding joy: before the presence of His glory: that is, His glorious presence. You see also in what state they will be presented with exceeding joy before His presence. He will present them blameless.
II. This brings us to the second part of our subject; which is, the glory of the Church. A glorious Church, not having spot or wrinkle, or any such thing. Here Paul tells us, that the Church then presented will be glorious; and he also reminds us wherein that glory will principally consist. We must review both these. You are ready to ask perhaps, Is not His Church glorious now? It is. It is not a glorious Church indeed in the eyes of the world, for the world knoweth them not; they are often, like their Lord, despised and rejected of men: but they are glorious in the eyes of the Lord. But though the Church is now glorious, and more glorious than the mountains of prey, yet its glory is partially prevented and obscured now. It is so by the thinness of its numbers. Its glory is now partially prevented and obscured by intermixtures. The lilies are among thorns; the tares are among the wheat. It is now also partially prevented and obscured by their outward condition. They are now often poor; then they shall possess all things. Above all, the glory of the Church is now partially prevented and obscured by moral infirmities. Wherein this glory of the Church will then principally consist. And according to the apostle it is this: He will present it to Himself a glorious Church, not having spot, or wrinkle, or any such thing. Here we may remark four things very briefly.
(1) We see they have their imperfections now.
(2) You see how these imperfections are metaphorically expressed. They are held forth as spots, and wrinkles. You cannot notice spots in black; and you never do notice spots in coarse and repulsive visages. No; spots suppose comeliness and loveliness upon the whole. Spots are consistent with beauty; but yet they detract from it. There are deficiencies which are compatible with sincerity, and the life of God in the soul. Wrinkles are one of the common symptoms of age or weakness.
(3) We see that from all these blemishes and defects they are to be effectually, completely freed, when they are presented before the presence of His glory, with exceeding joy. Yea, without spot or wrinkle, says the text, or any such thing. Oh! the power of Divine grace!
(4) Then you will see, lastly, what it is that achieves and finishes their glory. Why, it is this--that they will no more have any spot or wrinkle, or any such thing. What makes the difference between angels and devils? Holiness makes the angel; the want of it the devil. Devils may have possibly, and I am persuaded they have, knowledge or talent; and Voltaire and Byron would be fools by the side of some of them. Wicked men have often now more knowledge and science than good men; but they do not make a good use of it. And what is the consequence? Why it sinks them the lower in disgrace, and degrades them the more.
1. Let us dismiss these explanatory notes by first asking whether you will be found among the saints, in this glory everlasting?
2. Christians, well should the prospect that we have been imperfectly opening, animate and comfort you.
3. Then it should soothe you under the removal of those who sleep in Jesus. Jesus said to His disciples, who were sorrowing, If ye loved Me, ye would rejoice because I said, I go to the Father, for My Father is greater than I.
4. Then, lastly, how are we bound to the Saviour who has destined such glory for us, and is now preparing us for it! (W. Jay.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
The Expositor's Bible 1887 · Public Domain On v23 Chapter 26
Chapter 26
CHRIST AND HIS BRIDE
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Eph_5:23-32
WE have extracted from the apostles homily upon marriage the sentences referring to Christ and His Church, in order to gather up their collective import. The main topic of the epistle here again asserts itself; and under the figure of marriage St. Paul brings to its conclusion his doctrine on the subject of the Church. This passage answers, theologically, a purpose similar to that of the allegory of Hagar and Sarah in the epistle to the Galatians: it lights up for the imagination the teaching and argument of the former part of the epistle; it shows how the doctrine of Christ and the Church has its counterpart in nature, as the struggle between the legal and evangelical spirit had its counterpart in the patriarchal history.
The three detached paragraphs present us three considerations, of which we shall treat the second first in order of exposition: Christs love to the Church; His authority over the Church; and the mystery of the Churchs origin in Him.
I. "Husbands, love your wives, even as the Christ also loved the Church, and gave up Himself for her." This is parallel to the declaration of Gal_2:20 : "He loved me; He gave up Himself for me." The sacrifice of the cross has at once its personal and its collective purpose. Both are to be kept in mind.
On the one hand, we must value infinitely and joyfully assert our individual part in the redeeming love of the Son of God; but we must equally admit the sovereign rights of the Church in the Redeemers passion. Our souls bow down before the glory of the love with which He has from eternity sought her for His own. There is in some Christians an absorption in the work of grace within their own hearts, an individualistic salvation-seeking that, like all selfishness, defeats its end; for it narrows and impoverishes the inner life thus sedulously cherished. The Church does not exist simply for the benefit of individual souls; it is an eternal institution, with an affiance to Christ, a calling and destiny of its own; within that universal sphere our personal destiny holds its particular place.
It is "the Christ" who stands, throughout this context (Eph_5:23-29), over against "the Church" as her Lover and Husband; whereas in the context of Gal_2:20 we read "Christ"-the bare personal name-repeated again and again without the distinguishing article. Christ is the Person whom the soul knows and loves, with whom it holds communion in the Spirit. The Christ is the same regarded in the wide scope of His nature and office, -the Christ of humanity and of the ages. "The Christ" of this epistle expands the Saviours title to its boundless significance, and gives breadth and length to that which in "Christ" is gathered up into a single point.
This Christ "gave Himself up for the Church,"-yielded Himself to the death which the sins of His people merited and brought upon Him. Under the same verb, the apostle says in Rom_4:25 : He "was delivered because of our trespasses, and raised up because of our justification"-the sacrifice being there regarded on its passive side. Here, as in Gal_2:20, the act is made His own, -a voluntary Surrender. "No man taketh, my life from me," He said. {Joh_10:18} In His case alone amongst the sons of men, death was neither natural nor inevitable. His surrender of life was an absolute sacrifice. He "laid down His life for His friends," as no other friend of man could do- the One who died for all. The love measured by this sacrifice is proportionately great. The sayings of Eph_5:25-27 set the glory of the vicarious death in a vivid light. Of such worth was the person of the Christ, of such significance and moral value His sacrificial death, that it weighed against the trespass, not of a man-Paul or any other-but of a world of men. He "purchased through His own blood," said Paul to the Ephesian elders, "the Church of" Act_20:28 - the whole flock that feeds in the pastures of the Great Shepherd, that has passed or will pass through the gates of His fold. Great were the honour and glory with which He was crowned, when led as a victim to the altar of the worlds atonement. {Heb_2:9} Who will not say, as the meek Son of man treads so willingly His mournful path to Calvary, "Worthy is the Lamb!" Is not the heavenly Bridegroom worthy of the bride, that He consents to win by the sacrifice of Himself! He is worthy; and she must be made worthy. "He gave up Himself that-He might sanctify her, - that He might Himself present to Himself a glorious Church, not having spot or wrinkle or anything of the kind, -that she may be holy and without blemish." The sanctification of the Church is the grand purpose of redeeming grace. This was the design of God for His sons in Christ before the worlds foundation, "that we should be holy and unblemished before Him". {Eph_1:4} This, therefore, was the end of Christs mission upon earth; this was the intention of His sacrificial death. "For their sakes," said Jesus, concerning His disciples, "I sanctify myself, that they also may be sanctified in truth". {Joh_17:19} His purchase of the Church is no selfish act. To God His Father Christ devotes every spirit of man that is yielded to Him. As the Priest of mankind it was His. office thus to consecrate humanity, which is already in purpose and in essence "sanctified through the offering of the body of Jesus Christ once for all". {Heb_10:10} Only in this passage, where the apostle is. thinking of the preparation of the Church for its perfect union with its Head, does he name Christ as our Sanctifier; in 1Co_1:2 he comes near this expression, addressing his readers as. men "sanctified in Christ Jesus." In the epistle to the Hebrews this character is largely ascribed to Him, being the function of His priesthood. One in nature with the sanctified, Jesus our Great Priest "sanctifies us through His own blood," so that with cleansed consciences we may draw near to the living God. As Christ the Priest stands towards His people, so Christ the Husband towards His Church. He devotes her with Himself to God. He cleanses her that she may dwell with Him forever, a spotless bride, dead unto sin and living unto God through Him.
"That He might sanctify her, having cleansed her in the laver of water by the word." The Church s purification is antecedent in thought to her sanctification through the sacrifice of Christ; and it is a means thereto. "Ye were washed, ye were sanctified," writes the apostle in 1Co_6:19, putting the two things in the same order. It is the order of doctrine which he has laid down in the epistle to the Romans, where sanctification is built on the foundation laid in justification through the blood of Christ. Through the virtue of the sacrificial death the Church in all her members was washed from the defilements of sin, that she might enter upon Gods service. Of the same initial purification of the heart St. John writes in his first epistle: {1Jn_1:7-9} "The blood of Jesus, Gods Son, cleanses us from all sin He is faithful and just, that He should forgive us our sins and cleanse us from all unrighteousness." This is "the redemption through Christs blood," for which St. Paul in his first words of praise called upon us to bless God. {Eph_1:7} It is the special distinction of the New Covenant, which renders possible its other gifts of grace, that "the worshippers once cleansed" need have "no further consciousness of sins." {Heb_10:2; Heb_10:14-18} In the theological use here made of the idea of cleansing, St. Paul comes into line with St. John: and the epistle to the Hebrews. The purification is nothing else than that which he has elsewhere styled justification. He employs the terms synonymously in the later epistle to Titus. {Tit_2:143:7}
"Having cleansed" is a phrase congruous with the figure of the laver, or bath, {comp. again Tit_3:5-7} -an image suggested, as one would think, by the bride-bath of the wedding-day in the ancient marriage customs. To this St. Paul sees a counterpart in baptism, "the laver of water in the word." The cleansing and withal refreshing virtues of water made it an obvious symbol of regeneration. The emblem is twofold; it pictures at once the removal of guilt, and the imparting of new strength. One goes into the bath exhausted, and covered with dust; one comes out clean and fresh. Hence the baptism of the new believer in Christ had, in St. Pauls view, a double aspect. It looked backward to the old life of sin abandoned, and forward to the new life of holiness commenced. Thus it corresponded to the burial of Jesus, {Rom_6:4} the point of juncture between death and resurrection. Baptism served as the visible and formal expression of the souls passage through the gate of forgiveness into the sanctified life.
Along with this older teaching, a further and kindred significance is now given to the baptismal rite. It denotes the souls affiance to its Lord. As the maidens bath on the morning of her marriage betokened the purity in which she united herself to her betrothed, so the baptismal laver summons the Church to present herself "a chaste virgin unto Christ". {2Co_11:2} It signifies and seals her forgiveness, and pledges her in all her members to await the Bridegroom in garments unspotted from the world, with the pure and faithful love which will not be ashamed before Him at His coming. For this end Christ set up the baptismal laver. Upon our construction of the text, the words "that He might sanctify her" express a purpose complete in itself-viz., that of the Churchs consecration to God. Then follow the means to this sanctification.: "Having cleansed her in the water-bath through the word,"-which washing, at the same time, has its purpose on the part of the Lord who appointed it-viz., "that He might present her to Himself" a glorious and spotless Church.
At the end of Eph_5:27 the sentence doubles back upon itself, in Pauls characteristic fashion. The twofold aim of Christs sacrifice of love on the Churchs behalf-viz., her consecration to God, and her spotless purity fitting her for perfect union with her Lord-is restated in the final clause, by way of contrast with the "spots and wrinkles and such like things" that are washed out: "but that she may be holy and without blemish."
We passed by, for the moment, the concluding phrase of Eph_5:26, with which the apostle qualifies his reference to the baptismal cleansing; we are by no means forgetting it. "Having cleansed her," he writes, "by the laver of water in [the] word." This adjunct is deeply significant. It impresses on baptism a spiritual character, and excludes every theurgic conception of the rite, every doctrine that gives to it in the least degree a mechanical efficacy. "Without the word the sacrament could only influence man by magic, outward or inward" (Dorner). The "word" of which the apostle speaks, is that of Eph_6:17, "Gods word-the Spirits sword"; of Rom_10:8, "the word of faith which we proclaim"; of Luk_1:37, "the word from God which shall not be powerless"; of Joh_17:8, etc., "the words" that the Father had given to the Son, and the Son in turn to men. It is the Divine utterance, spoken and believed. In this accompaniment lies the power of the laver. The baptismal affusion is the outward seal of an inward transaction, that takes place in the spirit of believing utterers and hearers of the gospel word. This saving word receives in baptism its concrete expression; it becomes the verbum visibile.
The "word" in question is defined in Rom_10:8-9 : "If thou shalt confess with thy mouth the Lord Jesus, and believe in thy heart that God raised Him from the dead, thou shalt be saved!" Let the hearer respond, "I do so confess and believe," on the strength of this confession he is baptised, and in the conjoint act of faith and baptism - in the obedience of faith signified by his baptism-he is saved from his past sins and made an heir of life eternal. The rite is the simplest and most universal in application one can conceive. In heathen countries baptism recovers its primitive significance, as the decisive act of rupture with idolatry and acceptance of Christ as Lord, which in our usage is often overlaid and forgotten.
This interpretation gives a key to the obscure text of St. Peter upon the same subject: {1Pe_3:21} Baptism saves you-"not the putting away of the filth of the flesh, but the questioning with regard to God of a good conscience, through the resurrection of Jesus Christ." The vital constituent of the rite is not the application of water to the body, but the challenge which the word makes therein to the conscience respecting the things of God, -the inquiry thus conveyed, to which a sincere believer in the resurrection of Christ makes joyful and ready answer. It is, in fine, the appeal to faith contained in baptism that gives to the latter its saving worth. The "word" that makes Christian ordinances valid is not the past utterance of God alone, which may remain a dead letter, preserved in the oracles of Scripture or the official forms of the Church, but that word alive and active, re-spoken and transmitted from soul to soul by the breath of the Holy Spirit. Without this animating word of faith, baptism is but the pouring or sprinkling of so much water on the body; the Lord s supper is only the consumption of so much bread and wine. All the nations will at last, in obedience to Christs command, be baptised into the thrice-holy Name; and the work of baptism will be complete. Then the Church will issue from her bath, cleansed more effectually than the old world that emerged with Noah from the deluge. Every "spot and wrinkle" will pass from her face; the worldly passions that stained her features, the fears and anxieties that knit her brow or furrowed her cheek, will vanish away. In her radiant beauty, in her chaste and spotless love, Christ will lead forth His Church before His Father and the holy angels, "as a bride adorned before her husband." From eternity He set His love upon her; upon the cross. He won her back from her infidelity at the price of His blood. Through the ages He has been wooing her to Himself, and schooling her in wise and manifold ways that she might be fit for her heavenly calling. Now the end of this long task of redemption has arrived. The message goes forth to Christs friends in all the worlds: "Come, gather yourselves to the great supper of God! The marriage of the Lamb is come, and His wife hath made herself ready! He hath given her fine linen bright and pure, that she may array herself. Let us rejoice and exult, and give to Him the glory!" Through what cleansing fires, through what baptisms even of blood she has still to pass ere the consummation is reached, He only knows who loved her and gave Himself for her. He will spare to His Church nothing, either of bounty or of trial, that her perfection needs.
II. Concerning Christs lordly authority over His Church we have had occasion to speak already in other places. A word or two may be added here.
We acknowledge the Church to be "subject to Christ in everything." We proclaim ourselves, like the apostle, "slaves of Christ Jesus." But this subjection is too often a form rather than a fact. In protesting our independence of Popish and priestly lords of Gods heritage, we are sometimes in danger of ignoring our dependence upon Him, and of dethroning, in effect, the one Lord Jesus Christ. Christian communities act and speak too much in the style of political republics. They assume the attitude of self-directing and self-responsible bodies.
The Church is no democracy, any more than it is an aristocracy or a sacerdotal absolutism: it is a Christocracy. The people are not rulers in the house of God; they are the ruled, laity and ministers alike. "One is your Master, even the Christ; and all ye are brethren." We acknowledge this in theory; but our language and spirit would oftentimes be other than they are, if we were penetrated by the sense of the continual presence and majesty of the Lord Christ in our assemblies. Royalties and nobilities, and the holders of popular power-all whose "names are named in this world," along with the principalities in heavenly places, when they come into the precincts of the Church must lay aside their robes and forget their titles, and speak humbly as in the Masters presence. What is it to the glorious Church of Jesus Christ that Lord So-and-so wears a coronet and owns half a county? or that Midas can fill her coffers, if he is pleased and humoured? or that this or that orator guides at his will the fierce democracy? "He is no more than a man who will die and appear before the judgment seat of Christ?" The Churchs protection from human tyranny, from schemes of ambition, from the intrusion of political methods and designs, lies in her sense of the splendour and reality of Christs dominion, and of her own eternal life in Him.
III. We come now to the profound mystery disclosed, or half-disclosed at the end of this section, that of the origination of the Church from Christ, which accounts for His love to the Church and His authority over her. He nourishes and cherishes the Church, we are told in Eph_5:29-30, "because we are members of His body."
Now this membership is, in its origin, as old as creation. God "chose us in Christ before the worlds foundation". {Eph_1:4} We were created in the Son of Gods love, antecedently to our redemption by Him. Such is the teaching of this and the companion epistle. {Col_1:14-18} Christ recovers through the cross that which pertains inherently to Him, which belonged to Him by nature and is as a part of Himself. From this standpoint the connection of Eph_5:30-31 becomes intelligible. It is not, strictly speaking, "on account of this"; but "in correspondence with this" says the apostle, suiting the original phrase to his purpose. The derivation of Eve from the body of Adam, as that is affirmed in the mysterious words of Genesis, is analogous to the derivation of the Church from Christ. The latter relationship existed in its ideal, and as conceived in the purpose of God, prior to the appearance of the human race. In St. Pauls theory, the origin of woman in man which forms the basis of marriage in Scripture, looked further back to the origin of humanity in Christ Himself.
The train of thought that the apostle resumes here he followed in 1Co_11:3-12 : "I would have you know that the head of every man is the Christ, and the head of the woman is the man, and the head of Christ is God Man is the image and glory of God: but the woman is the glory of the man. For the man is not of the woman; but the woman of the man." So it is with Christ and His bride the Church.
"The Lord God caused a deep sleep to fall upon the man, and he slept; and He took one of his ribs, and closed up the flesh instead thereof: and the rib which the Lord God had taken from the man, made He a woman, and brought her to the man. And the man said,"
"This is now bone of my bones, and flesh of my flesh: She shall be called Woman [Isshah], because she was taken out of Man [Ish]. Therefore shall a man leave his father and his mother, and shall cleave unto his wife: And they shall be one flesh". {Gen_2:21-24}
Thus the first father of our race prophesied, and sang his wedding song. In some mystical, but real sense, marriage is a reunion, the reincorporation of what had been sundered. Seeking his other self, the complement of his nature, the man breaks the ties of birth and founds a new home. So the inspired author of the passage in Genesis explains the origin of marriage, and the instinct which draws the bridegroom to his bride.
But our apostle sees within this declaration a deeper truth, kept secret from the foundation of the world. When he speaks of "this great mystery," he means thereby not marriage itself, but the saying of Adam about it. This text was a standing problem to the Jewish interpreters. "But for my part," says the apostle, "I refer it to Christ and to the Church." St. Paul, who has so often before drawn the parallel between Adam and Christ, by the light of this analogy perceives a new and rich meaning in the old. dark sentence. It helps him to see how believers in Christ, forming collectively His body, are not only grafted into Him (as he puts it in the epistle to the Romans), but were derived from Him and formed in the very mould of His nature.
What is affirmed in Col_1:16-17, concerning the universe in general, is true in its perfect degree of redeemed humanity: "In Him were created all things," as well as "through Him and for Him." Eve was created in Adam; and Adam in Christ. We are "partakers of a Divine nature," by our spiritual origin in Him who is the image of God and the root of humanity. The union of the first human pair and every true marriage since, being in effect, as Adam puts it, a restoration and redintegration, symbolises the fellowship of Christ with mankind. This intention Was in the mind of God at the institution of human life; it took expression in the prophetic words of the Book of Genesis, whose deeper sense St. Paul is now able for the first time to unfold.
In our union through grace and faith with Christ crucified, we realise again the original design of our being. Christ has purchased by His blood no new or foreign bride, but her who was His from eternity, -the child who had wandered from the Fathers house, the betrothed who had left her Lord and Spouse. In regard to this "mystery of our coherence in Christ," Richard Hooker says, in words that suggest many aspects of this doctrine: "The Church is in Christ, as Eve was in Adam. Yea, by grace we are every one of us in Christ and in His Church, as by nature we are in our first parents. God made Eve of the rib of Adam. And His Church He frameth out of the very flesh, the very wounded and bleeding side of the Son of man. His body crucified and His blood shed for the life of the world are the true elements of that heavenly being which maketh us such as Himself is of whom we come. For which cause the words of Adam may be fitly the words of Christ concerning His Church, flesh of my flesh and bone of my bones-a true native extract out of mine own body. So that in Him, even according to His manhood, we according to our heavenly being are as branches in that root out of which they grow."
William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.
B. W. Johnson 1891 · Public Domain On vv23–32 23. The husband is the head of the wife.…
23. The husband is the head of the wife. Every organization must have a head. The head of the family can only rule the wife in the most devoted love (verses 25 and 33).
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
William B. Godbey 1900 · Public Domain On vv25–31 25. “Husbands love your wives with Divine love, as…
25. “Husbands love your wives with Divine love, as Christ also loved the Church with Divine love, and gave himself for her.” According to this Scripture, it is the duty of every man to get his soul saved before he takes a wife; as he is utterly incompetent to love her with Divine love till he receives it, poured out into his heart by the Holy Ghost in regeneration. You must not confound the popular Church with the Church of God here described, consisting only of the souls having been called out from this wicked world by the Holy Ghost, and separated unto God. Mark it down, the Church of God does not contain a solitary sinner. Hence, these Churches professing and practicing a sinning religion are all Satan’s bogus.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
C. I. Scofield 1917 · Public Domain On vv23, 25, 32 (See Scofield "Rom 1:16").
saviour
(See Scofield "Rom 1:16").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v28 Further application of the comparison:
Further application of the comparison:
v. 28. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
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v. 29. For no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church;
v. 30. for we are members of His body, of His flesh, and of His bones.
v. 31. 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.
v. 32. This is a great mystery; but I speak concerning Christ and the Church.
v. 33. Nevertheless, let every one of you in particular so love his wife even as himself, and the wife see that she reverence her husband.
The apostle here returns to his comparison: Even so ought husbands to love their own wives as their own bodies. It is not a matter of choice, but of obligation, of duty. It is true indeed that mere human beings cannot love their spouses with the same measure of love which Christ showed in His solicitude for the Church. But every Christian husband can and should have the lave of Christ for the Church as an example before His eyes always; he should be willing to make sacrifices for the sake of his wife; he should always be ready to strengthen his wife, as the weaker vessel, in all good things. But Paul here expressly states that men have the duty of loving their wires, because a man’s wife is his flesh by virtue of the marital relationship. It is thus a self-evident duty which Paul is trying to inculcate: He that loves his wife loves himself. It follows, therefore: For no one ever hated his own flesh, but every one nourishes and cherishes it, just as Christ also the Church. What Paul implies is that there surely is no need of reminding a man of the duty which he owes to his own flesh and blood, to his very own body. He takes the very best care of it, he covers and protects it. So the Christian husband will comport himself toward his wife in providing for her needs, both as to food and shelter, physical and moral. And here again the apostle brings out the example of Christ, whose nourishing and cherishing love toward the believers is so abundantly substantiated in Scripture and in personal experience. By way of explanation Paul here adds: For we are members of His body, of His flesh, and of His bones. We Christians owe our existence, especially in spiritual matters, to Christ; by and through our conversion we became His members, we have His Spirit, His life, within us, we are connected with Him by the most intimate bonds of fellowship. As the wife in marriage becomes one flesh with her husband, so we, the members of the Church, the Bride of Christ, are united with our Bridegroom, deriving from Him our spiritual life and power at all times.
Returning now to the thought of v. 28, Paul refers to the order of God in creating the estate of holy matrimony: For this cause shall a man leave father and mother, and shall cleave unto his wife, and the two shall become one flesh. See Gen 2:24; Mat 19:5. Here the fact that the wife is one flesh with her husband is supported by Scriptural proof. That is the plan, the design, of God. Marriage having been entered upon, former relations and considerations are altered, are placed secondary to this new relation between husband and wife. The wife is thereafter the man’s own body, and upon him devolves the duty which the apostle has set forth in such a convincing manner.
The apostle is now ready to draw double conclusion from the discussion. So far as the example of Christ and the Church is concerned which he has adduced, he writes: This mystery is great;—I speak, however, with reference to Christ and the Church. That marriage is here not called a sacrament, as the Romish Church teaches, is shown by the very words of Paul, who declares that He is speaking of Christ and the Church, and not of the estate of holy matrimony. But that is a mystery, a secret of faith, that Paul should use the relation obtaining between Christ and the Church as a type of the relation as it should obtain in holy wedlock, as he has set it forth in the preceding verses. No one but an inspired writer could have made the comparison in that way and attached to the comparison such solemn admonitions. But Paul has now said enough of that, so he concludes: Nevertheless (not to say more of that higher union), see that you, every one of you for his own person, so love his own wife as himself; the wife, on the other hand, reverence the man. There is no evading the issue here, and no excuses are acceptable. Each and every husband is under the express obligation to love his wife, no matter whether he encounter the difficulty of a temper or of some other unpleasantness. And so far as the wife is concerned, her position requires her to be obedient to the husband in reverent fear, which, on her side, also proceeds from love and is willing to overlook human frailties. It is mutual love, mutual understanding which will solve. all the problems of married life, if both husband and wife are actuated and governed by the fear of the Lord.
Summary
The apostle warns the Ephesians against walking in the impure lusts of the Gentiles, their calling obligating them to walk as the children of light, with all circumspection; he admonishes both husbands and wives to be diligent in their duties toward each other by holding before them the comparison of Christ’s love toward the Church, His Bride.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On vv25, 28, 31 General Information:
General Information:
Here the words "himself" and "he" refer to Christ. The word "her" refers to the church.
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love your wives
Here "love" refers to unselfish serving or giving love to wives.
gave himself up
"allowed people to kill him"
having cleansed her by the washing of water with the word
Possible meanings are 1) Paul is referring to God making Christ's people clean by God's word and through water baptism in Christ or 2) Paul speaks of God making us spiritually clean from our sins by the message as if God were making our bodies clean by washing them with water. (See: Metaphor)
for her ... make her holy ... cleansed her
Paul speaks of the assembly of believers as though it were a woman whom Jesus will marry. AT: "for us ... make us holy ... cleansed us" (See: Metaphor)
without stain or wrinkle
Paul speaks of the church as though it were a garment that is clean and in good condition. He uses the same idea in two ways to emphasize the church's purity. (See: Metaphor and Doublet)
holy and without fault
The phrase "without fault" means basically the same thing as "holy." Paul uses the two together to emphasize the church's purity. (See: Doublet)
translationWords
love
Christ
church
holy
clean
glory
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv23, 25, 26, 27, 28, 31, 32 5:23-24 a husband is the head of his wife:…
5:23-24 a husband is the head of his wife: To be the head is to have authority (see 1 Cor 11:3). • Christ is the head of the church: See Eph 1:22; 4:15; Col 1:18; 2:10, 19.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.