that he might sanctify it, having cleansed it by the washing of water with the word,
Parallel Translations
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that he might sanctify it, having cleansed it by the washing of water with the word,
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to sanctifie it and clensed it in the fountayne of water thorow the worde
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That hee might sanctifie it, and clense it by the washing of water through the worde,
Cross-references (23)
Passages linked to Ephesians 5:26 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Hebrews 10:22 let’s draw near with a true heart in fullness of faith, having our hearts sprinkled from an evil conscience, and having our body washed with pure water,
- John 15:3 You are already pruned clean because of the word which I have spoken to you.
- Ezekiel 36:25 I will sprinkle clean water on you, and you will be clean. I will cleanse you from all your filthiness, and from all your idols.
- John 3:5 Jesus answered, “Most certainly I tell you, unless one is born of water and spirit, he can’t enter into God’s Kingdom.
- John 17:17-19 Sanctify them in your truth. Your word is truth. As you sent me into the world, even so I have sent them into the world. For their sakes I sanctify myself, that they themselves also may be sanctified in truth.
- 1 Corinthians 6:11 Some of you were such, but you were washed. But you were sanctified. But you were justified in the name of the Lord Jesus, and in the Spirit of our God.
- Titus 3:5-7 not by works of righteousness which we did ourselves, but according to his mercy, he saved us through the washing of regeneration and renewing by the Holy Spirit, whom he poured out on us richly, through Jesus Christ our Savior; that being justified by his grace, we might be made heirs according to the hope of eternal life.
- 1 Peter 1:22-23 Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from the heart fervently, having been born again, not of corruptible seed, but of incorruptible, through the word of God, which lives and remains forever.
- Ephesians 6:17 And take the helmet of salvation, and the sword of the Spirit, which is the word of God;
- 1 John 5:6 This is he who came by water and blood, Jesus Christ; not with the water only, but with the water and the blood. It is the Spirit who testifies, because the Spirit is the truth.
- Zechariah 13:1 “In that day there will be a spring opened to David’s house and to the inhabitants of Jerusalem, for sin and for uncleanness.
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- Hebrews 9:14 how much more will the blood of Christ, who through the eternal Spirit offered himself without defect to God, cleanse your conscience from dead works to serve the living God?
- 1 Peter 3:21 This is a symbol of baptism, which now saves you—not the putting away of the filth of the flesh, but the answer of a good conscience toward God, through the resurrection of Jesus Christ,
- Hebrews 10:10 by which will we have been sanctified through the offering of the body of Jesus Christ once for all.
- Acts 22:16 Now why do you wait? Arise, be baptized, and wash away your sins, calling on the name of the Lord.’
- 1 Peter 1:2 according to the foreknowledge of God the Father, in sanctification of the Spirit, that you may obey Jesus Christ and be sprinkled with his blood: Grace to you and peace be multiplied.
- Ezekiel 16:9 “ ‘ “Then washed I you with water. Yes, I thoroughly washed away your blood from you, and I anointed you with oil.
- Acts 26:18 to open their eyes, that they may turn from darkness to light and from the power of Satan to God, that they may receive remission of sins and an inheritance among those who are sanctified by faith in me.’
- James 1:18 Of his own will he gave birth to us by the word of truth, that we should be a kind of first fruits of his creatures.
- John 15:8 “In this my Father is glorified, that you bear much fruit; and so you will be my disciples.
- Jude 1:1 Jude, a servant of Jesus Christ, and brother of James, to those who are called, sanctified by God the Father, and kept for Jesus Christ:
- John 17:7 Now they have known that all things whatever you have given me are from you,
Cross-references from openbible.info (CC BY 4.0)
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John Calvin 1540 · Public Domain 26. That he might sanctify, — or, that he…
26. That he might sanctify, — or, that he might separate it to himself; for such I consider to be the meaning of the word sanctify This is accomplished by the forgiveness of sins, and the regeneration of the Spirit.
Washing it with the washing of water. Having mentioned the inward and hidden sanctification, he now adds the outward symbol, by which it is visibly confirmed; as if he had said, that a pledge of that sanctification is held out to us by baptism. Here it is necessary to guard against unsound interpretation, lest the wicked superstition of men, as has frequently happened, change a sacrament into an idol. When Paul says that we are washed by baptism, his meaning is, that God employs it for declaring to us that we are washed, and at the same time performs what it represents. If the truth — or, which is the same thing, the exhibition of the truth — were not connected with baptism, it would be improper to say that baptism is the washing of the soul. At the same time, we must beware of ascribing to the sign, or to the minister, what belongs to God alone. We must not imagine that washing is performed by the minister, or that water cleanses the pollutions of the soul, which nothing but the blood of Christ can accomplish. In short, we must beware of giving any portion of our confidence to the element or to man; for the true and proper use of the sacrament is to lead us directly to Christ, and to place all our dependence upon him.
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Others again suppose that too much importance is given to the sign, by saying that baptism is the washing of the soul. Under the influence of this fear, they labor exceedingly to lessen the force of the eulogium which is here pronounced on baptism. But they are manifestly wrong; for, in the first place, the apostle does not say that it is the sign which washes, but declares it to be exclusively the work of God. It is God who washes, and the honor of performing it cannot lawfully be taken from its Author and given to the sign. But there is no absurdity in saying that God employs a sign as the outward means. Not that the power of God is limited by the sign, but this assistance is accommodated to the weakness of our capacity. Some are offended at this view, imagining that it takes from the Holy Spirit a work which is peculiarly his own, and which is everywhere ascribed to him in Scripture. But they are mistaken; for God acts by the sign in such a manner, that its whole efficacy depends upon his Spirit. Nothing more is attributed to the sign than to be an inferior organ, utterly useless in itself, except so far as it derives its power from another source.
Equally groundless is their fear, that by this interpretation the freedom of God will be restrained. The grace of God is not confined to the sign; so that God may not, if he pleases, bestow it without the aid of the sign. Besides, many receive the sign who are not made partakers of grace; for the sign is common to all, to the good and to the bad alike; but the Spirit is bestowed on none but the elect, and the sign, as we have said, has no efficacy without the Spirit. The Greek participle καθαρίσας, is in the past tense, as if he had said, “After having washed.” But, as the Latin language has no active participle in the past tense, I chose rather to disregard this, and to translate it (mundans) washing, instead of (mundatam) having been washed; which would have kept out of view a matter of far greater importance, namely, that to God alone belongs the work of cleansing.
In the word. This is very far from being a superfluous addition; for, if the word is taken away, the whole power of the sacraments is gone. What else are the sacraments but seals of the word? This single consideration will drive away superstition. How comes it that superstitious men are confounded by signs, but because their minds are not directed to the Word, which would lead them to God? Certainly, when we look to anything else than to the word, there is nothing sound, nothing pure; but one absurdity springs out of another, till at length the signs, which were appointed by God for the salvation of men, become profane, and degenerate into gross idolatry. The only difference, therefore, between the sacraments of the godly and the contrivances of unbelievers, is found in the Word.
By the Word is here meant the promise, which explains the value and use of the signs. Hence it appears, that the Papists do not at all observe the signs in a proper manner. They boast indeed, of having “the Word,” but appear to regard it as a sort of enchantment; for they mutter it in an unknown tongue; as if it were addressed to dead matter, and not to men. No explanation of the mystery is made to the people; and in this respect, were there no other, the sacrament begins to be nothing more than the dead element of water. In the word is equivalent to “By the word.”
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 Because many men pretend the infirmities of their wives…
Because many men pretend the infirmities of their wives to excuse their own hardness and cruelty, the Apostle willeth us to mark what manner of Church Christ gat, when he joined it to himself, and how he doth not only not loathe all her filth and uncleanness, but ceaseth not to wipe the same away with his cleanness, until he have wholly purged it.
Make it holy.
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Through the promise of free justification and sanctification in Christ, received by faith.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 26 That he might sanctify and cleanse it with…
26 That he might sanctify and cleanse it with the washing of water by the word,
Ver. 26. That he might sanctify] The maids were first purified and perfumed before Ahasuerus chose one. But here it is otherwise. Sanctification is a fruit of justification. The Lord will not have a sluttish Church, and therefore he came not by blood only, but by water also, that clean water of his Spirit, whereby he washeth away the swinish nature of his saints, so that they desire no more to wallow in the mire.
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 That he might sanctify; purify from its filth, and…
That he might sanctify; purify from its filth, and consecrate unto God: implying the whole translation of it out of a state of sin and misery into a state of grace and life, consisting in the remission of sin, and renovation of nature.
And cleanse it; or, cleansing it, importing the means whereby he works the former effect.
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With the washing of water, viz. in baptism, in which the external washing represents seals, and exhibits the internal cleansing from both the guilt and defilement of sin by the blood of Christ, Heb 9:14; Rev 1:5.
By the word; the word of the gospel, especially the promise of free justification and sanctification by Christ, which received by faith is a means of this sanctification, and without which the external washing is ineffectual; the sign, without the word whereof it is a seal, being no sacrament.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain So ought men to love their wives as their…
So ought men to love their wives as their own bodies,.... It is a common saying with the Jews, that a man's wife is "as his own body" (r); and it is one of the precepts of their wise men, that a man should honour his wife more than his body, , and "love her as his body" (s); for as they also say, they are but one body (t); the apostle seems to speak in the language of his countrymen; however, his doctrine and theirs agree in this point: wherefore
he that loveth his wife loveth himself; because she is one body and flesh with him.
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(r) T. Bab. Beracot, fol. 24. 1. & Becorot, fol. 35. 2. Maimon. Hilchot Becorot, c. 2. sect. 17. Tzeror Hammor, fol. 18. 2. (s) T. Bab. Yebamot, fol. 62. 2. & Sanhedrin, fol. 76. 2. Derech Eretz, fol. 17. 4. Maimon Hilchot Ishot, c. 15. sect. 19. (t) Tzeror Hammor, fol. 6. 3.
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 That he might sanctify it through the word -…
That he might sanctify it through the word - The ordinary channel of all blessings. Having cleansed it - From the guilt and power of sin. By the washing of water - In baptism; if, with "the outward and visible sign," we receive the "inward and spiritual grace."
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 26. That he might sanctify and cleanse it]…
Verse 26. That he might sanctify and cleanse it] The Church is represented as the spouse of Christ, as the woman is the spouse of the man; and, to prepare this Church for himself, he washes, cleanses, and sanctifies it. There is certainly an allusion here to the ancient method of purifying women, who were appointed to be consorts to kings; twelve months, it appears, were in some instances spent in this purification: Six months with oil of myrrh, and six months with sweet odours and with other things, for the purifying of women. See the case of Esther, Es 2:12; see also Ps 45:13; Ps 45:14; Eze 16:7-14.
With the washing of water] Baptism, accompanied by the purifying influences of the Holy Spirit.
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By the word] The doctrine of Christ crucified, through which baptism is administered, sin cancelled, and the soul purified from all unrighteousness; the death of Christ giving efficacy to all.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain Eph 5:26-27. That he might sanctify and cleanse it…
Eph 5:26-27. That he might sanctify and cleanse it — Might remove the guilt, power, and pollution of sin; with the washing of water — In baptism, as the sign of regeneration by the Holy Spirit, which can only renew, sanctify, and cleanse the soul. See 2Th 2:13; 1Pe 1:2; Tit 3:5. By the word — The ordinary channel by which justifying, regenerating, and sanctifying grace is communicated; (Joh 15:3; Jas 1:18; 1Pe 1:23; Joh 17:17;) and by which we are made perfect, and thoroughly furnished unto all good works, 2Ti 3:17. That he might present it to himself — That being purified, renewed, and adorned, as a bride prepared for her husband, he might place it in his own immediate presence; a glorious church — Perfectly holy, happy, and pleasing in his sight; not having spot — Of impurity from any remains of sin, or wrinkle — Of deformity from any decay, or any such thing — Any thing which could be called a defect; the perfection of the bodies of the saints, as well as that of their souls, being included in this description: but that it should be holy and without blemish — Or without blame; and he might survey it completely pure, beautiful, and resplendent, in that great day, when the whole number of the elect shall be gathered together, and the marriage of the Lamb shall be celebrated amidst the acclamations of the heavenly legions, to whose blissful world his bride shall be conducted in triumph. “How bright an idea,” says Dr. Doddridge, “does this give us of the grand plan and design of Christianity: namely, to bring all the millions of which the church consists, to such a state of perfect virtue and glory, that when the penetrating eye of Christ, its great and holy bridegroom, shall survey it, there shall not be one spot, or wrinkle, or any thing like it, in the least to impair its beauty, or offend his sight! Where is such a scheme of thought to be found in the world, but in the New Testament, and those who have been taught by it?”
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 That he might sanctify - The great object of…
That he might sanctify - The great object of the Redeemer was to purify and save the church. The meaning here is, that a husband is to manifest similar love toward his wife, and a similar desire that she should be prepared to “walk before him in white”.
And cleanse it with the washing of water - In all this there is an allusion doubtless to the various methods of purifying and cleansing those who were about to be married, and who were to be united to monarchs as their brides. In some instances this previous preparation continued for twelve months. The means of purification were various, but consisted usually in the use of costly unguents; see Est 2:12. “Six months with oil of myrrh, and six months with sweet odors, and with other things for the purifying of women;” compare Psa 45:13-14; Eze 16:7-14. As such a virgin was purified and prepared for her husband by washing and by anointing, so the church is to be prepared for Christ. It is to be made pure and holy. Outwardly there is to be the application of water - the symbol of purity; and within there is to be holiness of heart; see the notes on 2Co 11:2, where Paul says of the Corinthians, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ.”
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By the word - There has been much diversity of opinion respecting the meaning of this. Probably the sense of the expression is, that all this was to be accomplished by the instrumentality of the truth - the Word of God. By that truth they were to be sanctified Joh 17:17; and in accordance with that the whole work from the commencement to the close was to be accomplished. It was not by external ceremonies, and not by any miraculous power on the heart, but by the faithful application of truth to the heart.
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 Cleansing it by the laver [3] of water, in…
Cleansing it by the laver [3] of water, in the word of life. By this washing is generally understood the sacrament of baptism; and by the word of life, not the word of the gospel preached, but the words or form used in the administration of baptism, according to Christ’s institution: but this is not so certain. (Witham)
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[BIBLIOGRAPHY]
Lavacro aquæ in verbo vitæ, Greek: to loutro tou udatos en remati loutron, be taken for a bath of water, or the water itself. See Titus iii. 5. Vitæ is now wanting in the Greek. See Estius. St. John Chrysostom, by the word, understands the form of baptism in the name of the Father, &c. (Hom. xx.)
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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 sanctify--that is, consecrate her to God. Compare Joh 17:19,…
sanctify--that is, consecrate her to God. Compare Joh 17:19, meaning, "I devote Myself as a holy sacrifice, that My disciples also may be devoted or consecrated as holy in (through) the truth" [NEANDER] (Heb 2:11; Heb 10:10; Heb 13:12 see on Heb 10:10).
and cleanse--rather, as Greek, "cleansing," without the "and."
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with the washing of water--rather as Greek, "with," or "by the laver of the water," namely, the baptismal water. So it ought to be translated in Tit 3:5, the only other passage in the New Testament where it occurs. As the bride passed through a purifying bath before marriage, so the Church (compare Rev 21:2). He speaks of baptism according to its high ideal and design, as if the inward grace accompanied the outward rite; hence he asserts of outward baptism whatever is involved in a believing appropriation of the divine truths it symbolizes, and says that Christ, by baptism, has purified the Church [NEANDER] (Pe1 3:21).
by the word--Greek, "IN the word." To be joined with "cleansing it," or "her." The "word of faith" (Rom 10:8-9, Rom 10:17), of which confession is made in baptism, and which carries the real cleansing (Joh 15:3; Joh 17:17) and regenerating power (Pe1 1:23; Pe1 3:21) [ALFORD]. So AUGUSTINE [Tract 80, in John], "Take away the word, and what is the water save water? Add the word to the element, and it becomes a sacrament, being itself as it were the visible word." The regenerating efficacy of baptism is conveyed in, and by, the divine word alone.
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 26. Eph_5:26-27 each begins with a that; the former…
26. Eph_5:26-27 each begins with a that; the former depending on gave himself, the latter on sanctify and cleanse. It is to be specially noted that at this verse Paul reverses the discourse, and from illustrating marriage by the Church, gradually glides into illustrating the Church by marriage, as he intimates in the closing words of Eph_5:32. This is in accordance with what we have shown, in both our Plan (page 353) and our Commentary, to be the main topic of the epistle—mainly, the genesis and nature of a glorious Church.
With the washing of water—Referring, no doubt, to baptism, in which the water is the symbolical element of the sanctifying Spirit, which is the real element.
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By the word—By the gospel word, which is preached, by which baptism is effected, and which is concentrated into the final baptism formula. For, as Augustine says, “Without the word the baptismal water is mere water. Add the word to the element and it becomes a sacrament, which is the word made visible.”
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 26. sanctify and cleanse it] Better, again, her. And…
26. sanctify and cleanse it] Better, again, her. And the pronoun is slightly emphatic by position; as if to say, “It was in her interest that He did this, and so in the wife’s interest the husband should be ready for sacrifice.”
“Sanctify and cleanse:”—lit., sanctify, cleansing; both the verbs being in the aorist, and being thus most naturally referred to one and same crisis, not, as R.V. seems to imply, (“sanctify, having cleansed,”) to a sanctifying process consequent on a cleansing. The Church was decisively “sanctified,” separated from the claim and dominion of sin unto God, when she was decisively “cleansed,” accepted as guiltless.
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It needs remembrance that the word “to sanctify” lends itself equally, according to context, to ideas of crisis and of process. In one aspect the human being, decisively claimed and regenerated by God for Himself, is sanctified. In another aspect, in view of each successive subjective experience of renunciation of self for God, he is being sanctified.—The sanctifying crisis here in view is that of regeneration. This is put before us ideally as the regeneration of the Church. The Idea is realized historically in the regeneration of individuals, with a view to the final total.—On this individual aspect of the matter, cp. Joh_3:3; Joh_3:5; 1Co_6:11.
with the washing of water] Lit., by the laver of the water. So Tit_3:5; “through the laver of regeneration,” the only other N.T. passage where the noun rendered “laver” occurs.
Here, undoubtedly, Holy Baptism is referred to. It is another and most important question, what is the precise bearing of the Rite upon regeneration; whether it is the special channel of infusion of the new life, or its federal and legal “conveyance,” the Seal upon the Covenant of it, and upon the actual grant of it. But in any case there is a connexion, divinely established, between Regeneration and Baptism. For ourselves, we hold that Baptism is a true analogue to the sacrament of Circumcision, and that its direct and essential work is that of a Divine seal. This view we believe to be (1) the view in truest harmony with the whole spirit of the Gospel, (2) the view most consonant with observed facts, (3) the view which, under wide varieties of expression, was held, in essence, by the pre-medieval Church (and not wholly forgotten even in the medieval Church), and by the great Anglican Protestant doctors of the 16th and 17th centuries. But it is to be remembered that this view leaves untouched the fact of a profound and sacred connexion between New Birth and Baptism. And it is entirely consonant with language of high reverence and honour for the Rite, language often applicable, properly, only to the related Blessing, under remembrance that the Rite derives all its greatness from the spiritual Reality to which it stands related.
by the word] Quite lit., in utterance, or in an utterance. The Gr. is rhêma, not logos. We may translate (having regard to the N. T. usage of “in,” similar cases), attended by, or conditioned by, an utterance: as if to say, not a mere laver of water, but one which is what it is only as joined to declared truth.—What is the “utterance” in question? The Gr. word (in the singular), occurs elsewhere in the Epistles, Rom_10:8; Rom_10:17; 2Co_13:1, below, Eph_6:17; Heb_1:3; Heb_6:5; Heb_11:3; 1Pe_1:25 (twice). In almost every case it refers to a definite Divine utterance, whether of truth or of will. We explain it here accordingly as the utterance of that New Covenant of the Gospel of which Baptism is the seal, or, to put it more generally, the revelation of salvation embodied in “the Name of the Father, Son, and Holy Ghost” (Mat_28:19), or in “the Name of the Lord Jesus” (Act_19:5). Baptism, in connexion with that revelation and the reception of it, is “the laver of new birth”(Tit_3:5).
Cp. the parallel 1Pe_3:21; in which we see the same care to correct any possible inferences from the material aspect of Baptism, as if the rite itself, apart from the moral surroundings of the rite, were a saving thing.
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 (26) That he might sanctify and cleanse it .…
(26) That he might sanctify and cleanse it . . .—The true rendering is, that He might sanctify it, having cleansed it in the laver of the water in [the] Word. The reference in “the laver of the water” to baptism, is even more unquestionable than in “the laver of regeneration” of Tit_3:5. Hence we must conclude that the phrase “in the Word” is in some way connected with that sacrament. Of the two Greek words translated “word,” the one here used is that which signifies not “the word” existing as a definite thought in the mind, but “the word” as audibly spoken. It has, indeed, in the original no article, but this is probably because it had assumed so technical a sense as to resemble a proper name; and it is best connected with the phrase “having cleansed it,” thus being coordinated, not subordinated, to the “laver of the water.” Accordingly it would seem to signify all that element of baptism which is “in word”—that is, the question of faith, “the answer of a good conscience” (1Pe_3:21), and, lastly, the solemn formula of baptism “in the name of the Father, and of the Son, and of the Holy Ghost.” If we are to single out any of these, we must surely (with Chrysostom) take the last. But it is better to embrace the whole, and so include the whole spiritual element of baptism, both the acceptance of faith on the part of man, and the grace-giving blessing of God.
To “sanctify” is here to consecrate to Himself (comp. Joh_17:17; Joh_17:19) after purification. In the same connection we have in 1Co_6:11, “Ye were washed, ye were sanctified, ye were justified.” In virtue of such consecration the Church visible is “holy” in idea and in capacity—the Church invisible here (which will be the Church triumphant hereafter), holy in the actual purity which becomes a consecrated nature. Of such consecration baptism is unquestionably the means; as we see in command in Mat_28:19, and in fact in Act_2:38; Act_2:41.
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 That he might sanctify her, having cleansed her by…
That he might sanctify her, having cleansed her by the washing of water with the Word. The immediate object of Christ was to cleanse her, and for this end he used the Word as a purifying agent, washing her by means of it. The difference between selfish and unselfish love is seen here: a selfish lover cares for his wife in his own interest like Samson, desires to have her simply because she pleases him, and, in his converse with her, thinks, not of her good, but of his own enjoyment; but the love of an unselfish lover constrains him to seek her good, to do nothing that will hurt her and damage her in any manner of way, but to do everything that he believes will advance her well-being, especially in the highest sense. He finds her polluted, (comp. Eze 16) and his great instrument of cleansing is "the Word". (comp. Joh_15:3 Joh_17:5) the Word in all its searching, humbling, rebuking, correcting, informing, stimulating, refreshing, consoling power. There is no express allusion to baptism, tw loutrw tou udatov is explained by ejn rJhmati, "the Word" being the great sanctifying medium, and baptism a figure. (1Pe_3:21)
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 26. That he might sanctify it. The great love…
26. That he might sanctify it. The great love of Christ for the church, his bride, is shown as an example to Christian husbands. Christ gave himself for the church. His object was to sanctify it, make it holy. In order to do this it was needful to cleanse it with the washing of water by the word. All commentators of repute in all bodies refer this to baptism. All in the church pass through the waters of baptism. But the washing of the water would be of no avail without the word. The power is in the word of the Lord which offers the gospel and commands baptism.
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 26. “That he may sanctify her, and purify her…
26. “That he may sanctify her, and purify her by the washing of water through the Word.” No honest Bible reader will fail to see the second work of grace here revealed beyond the possibility of doubt. The regeneration of the Holy Ghost takes sinners out of Satan’s kingdom, transforms them into saints, and constitutes the Divine Ecclesia here mentioned. The Lord does not sanctify this wicked world, but Ecciesia, i.e., his own Church. Hence, no one can be so stupid as not to see that sanctification here revealed is a work distinct from regeneration, and subsequent to it. What is sanctification? The Holy Ghost here defines it a purification, illustrated by the “washing of water;” not literal water, as we here learn it is “through the Word.” The Bible teaches that we are sanctified by the Spirit, blood, faith, and Word. These are all in perfect harmony, either with other. The Holy Spirit is the omnipotent Agent who sanctifies us; the blood, the Divine elixir by which he effects the purgation; the Word, God’s appointed medium through which we are sanctified; and faith, the condition on which we receive it.
Hence, the Spirit, blood, Word, and faith are but counterparts of the same great transaction. The instantaneity of our sanctification is here confirmed by two infallible witnesses in this short verse; i.e., hagiasee, sanctify, and katharisas , purifying, are both in the aorist tense, which God put in the Greek language to reveal to all honest readers that he actually sanctifies in the twinkling of an eye. You may long approach the experience, but suddenly enter it, the gradualism always being on the human side, as Omnipotence needs but a moment to do his work. I write these pages in California, three thousand miles from home. I spent weeks on my western- bound tour, approaching the land of gold. But the time came when, in a moment, the iron horse leaped over the State line, and I found myself in the land of perennial fruits and fadeless flowers.
William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:26 washed by the cleansing of God’s word: The…
5:26 washed by the cleansing of God’s word: The church has been cleansed by the message of good news. God has forgiven the sins of his people through Christ’s sacrificial death (John 15:3; cp. Titus 3:5; 1 Pet 3:21).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.