This mystery is great, but I speak concerning Christ and of the assembly.
Parallel Translations
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This mystery is great, but I speak concerning Christ and of the assembly.
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This is a great secrete but I speake bitwene Christ and the congregacion.
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This is a great secrete, but I speake concerning Christ, and concerning the Church.
Cross-references (11)
Passages linked to Ephesians 5:32 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 11:2 For I am jealous over you with a godly jealousy. For I married you to one husband, that I might present you as a pure virgin to Christ.
- Revelation 21:2 I saw the holy city, New Jerusalem, coming down out of heaven from God, prepared like a bride adorned for her husband.
- Isaiah 54:5 For your Maker is your husband; Yahweh of Armies is his name. The Holy One of Israel is your Redeemer. He will be called the God of the whole earth.
- Revelation 19:7-8 Let’s rejoice and be exceedingly glad, and let’s give the glory to him. For the wedding of the Lamb has come, and his wife has made herself ready.” It was given to her that she would array herself in bright, pure, fine linen: for the fine linen is the righteous acts of the saints.
- Isaiah 62:4-5 You will not be called Forsaken any more, nor will your land be called Desolate any more; but you will be called Hephzibah, and your land Beulah; for Yahweh delights in you, and your land will be married. For as a young man marries a virgin, so your sons will marry you. As a bridegroom rejoices over his bride, so your God will rejoice over you.
- Colossians 2:2 that their hearts may be comforted, they being knit together in love, and gaining all riches of the full assurance of understanding, that they may know the mystery of God, both of the Father and of Christ,
- 1 Timothy 3:16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
- John 3:29 He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears him, rejoices greatly because of the bridegroom’s voice. This, my joy, therefore is made full.
- Song of Solomon 1:1-8 The Song of songs, which is Solomon’s. Let him kiss me with the kisses of his mouth; for your love is better than wine. Your oils have a pleasing fragrance. Your name is oil poured out, therefore the virgins love you. Take me away with you. Let’s hurry. The king has brought me into his rooms. We will be glad and rejoice in you. We will praise your love more than wine! They are right to love you. I am dark, but lovely, you daughters of Jerusalem, like Kedar’s tents, like Solomon’s curtains. Don’t stare at me because I am dark, because the sun has scorched me. My mother’s sons were angry with me. They made me keeper of the vineyards. I haven’t kept my own vineyard. Tell me, you whom my soul loves, where you graze your flock, where you rest them at noon; for why should I be as one who is veiled beside the flocks of your companions? If you don’t know, most beautiful among women, follow the tracks of the sheep. Graze your young goats beside the shepherds’ tents.
- Psalms 45:9-17 Kings’ daughters are among your honorable women. At your right hand the queen stands in gold of Ophir. Listen, daughter, consider, and turn your ear. Forget your own people, and also your father’s house. So the king will desire your beauty, honor him, for he is your lord. The daughter of Tyre comes with a gift. The rich among the people entreat your favor. The princess inside is all glorious. Her clothing is interwoven with gold. She shall be led to the king in embroidered work. The virgins, her companions who follow her, shall be brought to you. With gladness and rejoicing they shall be led. They shall enter into the king’s palace. Your sons will take the place of your fathers. You shall make them princes in all the earth. I will make your name to be remembered in all generations. Therefore the peoples shall give you thanks forever and ever.
- Ephesians 6:19 on my behalf, that utterance may be given to me in opening my mouth, to make known with boldness the mystery of the Good News,
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (16 sources)
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John Calvin 1540 · Public Domain 32. This is a great mystery. He concludes by…
32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord’s supper. “Explain to us the manner,” they reply, “or you will not convince us.” For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.
We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery (μυστήριον) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament (sacramentum) as a translation of the word Mystery, which the apostle uses. As if Sacrament (sacramentum) did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord’s Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.
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We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,
But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.
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 That no man might dream of natural conjunction or…
That no man might dream of natural conjunction or knitting of Christ and his Church together (such as the husbands and the wives is) he showeth that it is secret, to wit, spiritual and such as far differeth from the common capacity of man: as which consisteth by the virtue of the Spirit, and not of the flesh by faith, and by no natural band.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 32 This is a great mystery: but I speak…
32 This is a great mystery: but I speak concerning Christ and the church.
Ver. 32. This is a great mystery] To wit, this mystical marriage with Christ. It passeth the capacity of man to understand it in the perfection of it. Preachers can make it known but in part, and hearers can but in part conceive it. Let us therefore wait for perfect understanding of it, till all things be perfected in Christ.
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 This is a great mystery; either, this that was…
This is a great mystery; either, this that was spoken before of a marriage union between Christ and the church, and its being of his flesh and of his bones, is a great mystery, and so in the latter part of the verse the apostle explains himself. Or, this that was said of the conjunction of Adam and Eve was a great mystery, (i.e. a great secret in religion), as being a type of Christ’s marriage with his church; though not an instituted type appointed by God to signify this, yet a kind of natural type, as having a resemblance to it.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
Adam Clarke 1810 · Public Domain Verse 32. This is a great mystery] τομυστηριον τουτο…
Verse 32. This is a great mystery] τομυστηριον τουτο μεγα εστιν. This mystery is great. Sacramentum hoc magnum est; this sacrament is great. - VULGATE. And on the evidence of this version the Church of Rome has made matrimony a sacrament, which, as they use it, is no meaning of the original. By mystery, here, we may understand a natural thing by which some spiritual matter is signified, which signification the Spirit of God alone can give. So, here, the creation and union of Adam and Eve, were intended, in the design of God, to point out the union of Christ and the Church: a union the most important that can be conceived; and therefore the apostle calls it a great mystery. See the observations at the end of this chapter.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain This is a great mystery - The Latin Vulgate…
This is a great mystery - The Latin Vulgate translates this, “sacramentum hoc magnum est” - “this is a great sacrament” - and this is the proof, I suppose, and the only proof adduced by the papists that marriage is a “sacrament.” But the original here conveys no such idea. The word “mystery” - μυστήριον mustērion - means something which is concealed, hidden, before unknown; something into which one must be “initiated” or instructed before he can understand it. It does not mean that it is “incomprehensible” when it is disclosed, but that hitherto it has been kept secret. When disclosed it may be as intelligible as any other truth; see the word explained in the notes on Eph 1:9. Here it means simply, that there was much about the union of the Redeemer with his people, resembling the marriage connection, which was not obvious, except to those who were instructed; which was obscure to those who were not initiated; which they did not understand who had not been “taught.” It does not mean that no one could understand it, but that it pertained to the class of truths into which it was necessary for one to be “initiated” in order to comprehend them. The truth that was so great a mystery was, that the eternal Son of God should form such an union with people; that he should take them into a connection with himself, implying an ardor of attachment, and a strength of affection superior to even that which exists in the marriage relation. This was a great and profound truth, to understand which, it was necessary to receive instruction. No one would have understood it without a revelation; no one understands it now except they who are taught of God.
But I speak concerning Christ and the church - This, it seems to me, is an explicit disclaimer of any intention to be understood as affirming that the marriage contract was designed to be a “type” of the union of the Redeemer and his people. The apostle says expressly, that his remarks do not refer to “marriage at all” when he speaks of the mystery. They refer “solely” to the union of the Redeemer and his people. How strange and unwarranted, therefore, are all the comments of expositors on this passage designed to explain marriage as “a mysterious type” of the union of Christ and the church! If people would allow the apostle to speak for himself, and not force on him sentiments which he expressly disclaims, the world would be saved from such insipid allegories as Macknight and others have derived from this passage. The Bible is a book of sense; and the time will come, it is hoped, when, freed from all such allegorizing expositions, it will commend itself to the good sense of mankind. Marriage is an important, a holy, a noble, a pure institution, altogether worthy of God; but it does not thence follow that marriage was designed to be a type of the union between Christ and the church, and it is certain that the apostle Paul meant; to teach no such thing.
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 This....sacrament, (or mystery)....in Christ, and in the Church. This…
This....sacrament, (or mystery)....in Christ, and in the Church. This sacrament, in construction, must be referred to what immediately went before, i.e. to the conjunction of marriage betwixt man and wife; and this is called a great sacrament, or mystery, as representing the union or spiritual nuptials of Christ with his spouse, the Church. (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 Rather, "This mystery is a great one." This profound…
Rather, "This mystery is a great one." This profound truth, beyond man's power of discovering, but now revealed, namely, of the spiritual union of Christ and the Church, represented by the marriage union, is a great one, of deep import. See on Eph 5:30. So "mystery" is used of a divine truth not to be discovered save by revelation of God (Rom 11:25; Co1 15:51). The Vulgate wrongly translates, "This is a great sacrament," which is made the plea by the Romish Church (in spite of the blunder having been long ago exposed by their own commentators, CAJETAN and ESTIUS) for making marriage a sacrament; it is plain not marriage in general, but that of Christ and the Church, is what is pronounced to be a "great mystery," as the words following prove, "I [emphatic] say it in regard to Christ and to the Church" (so the Greek is best translated). "I, while I quote these words out of Scripture, use them in a higher sense" [CONYBEARE and HOWSON].
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 32. This—The instituted fact that a man shall form…
32. This—The instituted fact that a man shall form marital connexions closer than blood relationship.
Is a great mystery—One of the profoundest mysteries in all nature, lying at the roots of personal life and of race existence. But great as this marital mystery may be, it is not the main topic. I really speak, that is, am speaking, concerning a still sublimer mystery, namely, Christ and the Church. See note, Eph_5:26.
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 32. This is, &c.] More precisely, This mystery is…
32. This is, &c.] More precisely, This mystery is great. For the word “mystery” see above, Eph_1:9, Eph_3:3-4; Eph_3:9; and below Eph_6:19. The word tends to mean something of the sphere of spiritual truth not discoverable by observation or inference, but revealed. The thing answering to such a description in this context is, surely, “the mystical union and fellowship betwixt Christ and His Church.” It can scarcely be the marriage union of mortal man and wife. That, as this whole passage bears witness, is a thing most sacred, Divine in institution, and, in the popular sense of the word, “mysterious.” But it scarcely answers the idea of a revealed spiritual truth.
We paraphrase the verse, then; “This revealed mystery, the Union of Bridegroom and Bride, is great; but I say so in reference to the Bridal of Redemption, to which our thought has been drawn.”
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The Vulgate Latin, which forms in its present shape the authoritative Romanist version, translates here, “sacramentum hoc magnum est, ego autem dico in Christo et in ecclesiâ”; from which the Roman theology deduces that “marriage is a great sacrament in Christ and in His Church” (see Alford here, and the Catechism of the Council of Trent, pars ii. qu. xv.—xvii). The “Old Latin” read “in ecclesiam,” “with reference to the Church.”
but I] The pronoun is emphatic, possibly as if to say, “I, as distinguished from the narrator of the marriage in Eden.”
On this whole passage Monod’s remarks are noteworthy. He declines to see, with Harless, a mere accommodation of the words of Genesis. For him, those words, narrating true facts, are also a Divinely planned type. “When St Paul quotes, by the Holy Spirit, a declaration of the Holy Spirit, it is the Holy Spirit’s thought and not his own that he gives us … The relation which he indicates between the two unions … is based in the depths of the Divine thought, and on the harmony established between things visible and invisible … The marriage instituted in Eden was really, in the plan of God, a type of the union of Christ with His Church.”
For a reference by the Lord Himself to the passage in Genesis, though with another purpose, see Mat_19:4-5; Mar_10:6-9. For Him, as for His Apostle, the passage was not a legend but an oracle.
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 (32) This is a great mystery.—Rather, This mystery is…
(32) This is a great mystery.—Rather, This mystery is a great one. The words apply to the type, as well as to the Antitype. (1) The indissoluble and paramount sacredness of marriage, as all history shows, is “a mystery”—that is (see Eph_1:9), a secret of God’s law, fully revealed in Christ alone. For in heathen, and, to some extent, even in Jewish thought, marriage was a contract far less sacred than the indissoluble tie of blood; and wherever Christian principle is renounced or obscured, that ancient idea recurs in modern times. It may be noted that from the translation here of the word “mystery,” by sacramentum in the Latin versions, the application of the word “sacrament” to marriage arose. (2) But the following words, “But I” (the word “I” being emphatic) “speak concerning Christ and the Church,” show—what indeed the whole passage has already shown—that St. Paul’s chief thought has passed from the type to the Antitype. He has constantly dwelt on points which suit only Christ’s relation to the Church, and to that relation he has, by an irresistible gravitation of thought, been brought back again and again. (3) Yet the two cannot be separate. The type brings out some features of the Antitype which no other comparison makes clear; and history shows that the sacredness of the type in the Church has depended on this great passage—bearing, as it does, emphatic witness against the ascetic tendency to look on marriage as simply a concession to weakness, and as leading to a life necessarily lower than the celibate life.
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 This mystery is a great one; but I am…
This mystery is a great one; but I am speaking with reference to Christ and the Church. The matter referred to is the typical relation between the marriage of man and wife, and the union of Christ and the Church. It is called a mystery, and it is not said, as is said of another mystery, referred to before, (Eph_3:5) that it has been completely explained. Some light has been thrown upon it, but that is all. It is implied that there is something of mystery in many of the relations between things natural and things spiritual, but that in the depth and grandeur of the sub-jeer, the mystery connected with the marriage relation is pre-eminent it is "a great mystery" The analogy of the wind to the Holy Spirit; the springing up of plants to the resurrection; the melancholy sounds of nature to the prevalence of sin; and many other analogies, present vague shadows of truth, the clear, full forms of which we cannot see. When the day breaks and "the shadows flee away," such things will appear in a clearer light.
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 This is a great mystery.
Eph_5:32
This is a great mystery.
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The mysteriousness of religion
It is in a discourse upon marriage that the apostle introduces these remarkable words; but it is unnecessary that we connect them with the original context; they may be detached from it and treated by themselves as containing a great and interesting truth. Just observe. The Apostle Paul is brought to acknowledge that something which he had just been announcing was very mysterious; he does not attempt to deny or explain away the mystery; he leaves it in all its greatness, and in all its obscurity; but then he adds, I speak concerning Christ and the Church. As much as to say, There is no reason for any surprise at there being mystery. When discourse turns on such subjects as Christ and the Church, mystery is to be expected, mystery is not to be avoided. Here, then, opens before us a great and important subject of discourse. Do men object to us that there are mysterious things bard to be understood in Christianity? What course are we to take with these objectors? Are we to extenuate the mysteries, and try to make them seem less, as though we were ashamed of them, and felt that the gospel would be improved by their absence? Not so. We ought rather to glory in confessing and proclaiming them, considering it a sufficient answer to every objection that we are speaking concerning Christ and the Church. It is not for us to make Scripture less mysterious than the Almighty has made it.
I. Look, for instance, at Christ as born of a pure virgin in a stable at Bethlehem. The incarnation of the Son of God is not one of those facts which lose their mysteriousness through being examined and pondered. Familiarity may indeed make us less alive to its wonders; but the more we consider, the more must we be amazed.
II. But the apostle mentions the Church as well as Christ, and forasmuch as it is the union between Christ and the Church as typified by marriage which led him to express himself in the words of our text, we must briefly see whether there be not mystery--mystery to be thankfully acknowledged, not timidly concealed--in regard to true believers as well as their Divine Lord. Indeed there is mystery. That through such a system as the Christian there should be produced in believers that holiness without which there can be nothing of the oneness between Christ and the Church which marriage supposes--this indeed seems hardly to have been expected, and is not easily to be explained. We are nowise surprised that there should be so vehement an outcry as to the probable tendencies of the gospel; that those who preach as the alone mode of salvation the resting wholly on the merits of another, should often be regarded as advancing a tenet which strikes at the root of all moral energy. Now, in conclusion, we trust that you will thoroughly understand under what point of view the mysteries of the Bible should be regarded by the Christian. These mysteries are not to be shrunk from or concealed, as though Christianity would be the better for their removal; they should rather be gloried in and thankfully acknowledged, as though Christianity would fall to bits if they were taken away. It is the tone which we admire in our text, the frankness of the confession, the avoidance of all controversy. This is a great mystery. I do not attempt to deny it, says the apostle; I do not wish to evade it. How can there be other than mystery when I am speaking concerning Christ and the Church? But, my brethren, what is mystery now may not be mystery always. Now we see through a glass darkly, but then face to face. Now we know in part, but then we shall know, even as also we are known. It must be that with our present imperfect faculties and limited capacities we are incompetent to the understanding much of the revelation which God has given us of Himself, but we shall understand more hereafter if we persevere to the end in fighting the good fight of faith. (H. Melvill, B. D.)
Christ the husband of the Church
There is a story in Foxs Book of Martyrs of a woman who, when she came to be tried for her religion before the bishop, was threatened by him that he would take away her husband from her. Christ, was her reply, is my husband. I will take away thy child, said he. Christ, said she, is better to me than ten sons. I will strip thee, said he, of all outward comforts. And again came the answer, Yes, but Christ is mine, and you cannot strip me of Him. (Baxendales Anecdotes.)
The dignity of matrimony
Every blessing of Christianity springs from the union between the Son of God and mankind. This union was inaugurated when God took human nature and thus made it His own, when He became flesh for us, and dwelt among us; and it is continued in His intimate union with the Church, which is His body. It is by this union that Christ confers all graces.
1. In His union with the Church God gives Himself to men, and men give themselves to God. Matrimony should correspond with this idea (Gen_2:24).
2. In the relations between Christ and the Church we admire perfect unity. This ought also to characterize Christian matrimony.
3. Unity involves indissolubility (Mat_19:6).
4. Another consequence of unity is the reconciliation of authority and obedience.
5. Forbearance. Christ bears patiently all our imperfections, infirmities, and sins. In a similar manner married people should bear one anothers burdens, and so fulfil the law of Christ; as the members of the same body bear the infirmities of one another.
6. The objects to be attained by the union of Christ and His Church are the honour of God and the sanctification of men. The objects of matrimony are the same--the honour of God, the sanctification of the married couple, of the family, and of others who see their good works. (Bishop W. E. Ketteler)
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Church life
The true Church of Christ is in intimate union with Christ Himself. It is indissolubly joined unto Him, vitally connected with Him, and, I must add, it is altogether His possession, His servant. When it is in sound and healthy condition, it is in profound and active sympathy with Christ in all His purposes and works; and when it appears in all its beauty and grace, it is in full conformity to the mind of Christ.
I. The mutual love of the Church. This is the grand characteristic of believers: love in active exercise, love expressed in word and deed. In order to love, there must be knowledge or acquaintance.
II. The worship of the Church. The seat of worship is the heart. And the believer cannot neglect the exercise of private or secret worship. Then, those whom God has set in families should have a home altar, around which morning and evening the whole household should gather. As to the worship of Gods house, it is your privilege to be partakers of it, and you are under a solemn obligation to observe the ordinances of the sanctuary.
III. The work of the Church. This work is two-fold--edifying believers, and converting sinners.
IV. The finances of the Church.
V. The spiritual tone and temper of the Church. (A. G. Maitland, M. A.)
The wife a helper
Dr. Payson, meeting an irreligious lady whose husband was trying to serve God, addressed her thus: Madam, I think your husband is looking upwards--making some effort to rise above the world towards God and heaven. You must not let him try alone. Whenever I see the husband struggling alone in such efforts, it makes me think of a dove endeavouring to fly upwards while it has one broken wing. It leaps and flutters, and perhaps rises a little way; and then it becomes wearied, and drops back again to the ground. If both wings cooperate, then it mounts easily.
A wifes kindness
It is related in the life of William Hutton that a countrywoman called upon him one day, and told him that her husband behaved unkindly to her, and sought other company, often passing his evenings from home, which made her feel very unhappy; and, knowing Mr. Hutton to be a wise man, she thought he might be able to tell her how she should manage to cure her husband. The remedy is a simple one, said he; but I have never known it to fail. Always treat your husband with a smile. The woman expressed her thanks, dropped a courtesy, and went away. A few months afterwards she waited on Mr. Hutton with a couple of fine fowls, which she begged him to accept. She told him, while a tear of joy and gratitude glistened in her eye, that she had followed his advice, and her husband was cured. He no longer sought she company of others, but treated her with constant love and kindness.
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 32. This is a great mystery. The wonders of…
32. This is a great mystery. The wonders of this marriage tie, but especially that the marriage of the first Adam should prefigure the relation between the second Adam and the church.
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.
C. I. Scofield 1917 · Public Domain Eph 5:30; Eph 5:31 are quoted from Gen 2:23;…
bride
Eph 5:30; Eph 5:31 are quoted from Gen 2:23; Gen 2:24 and exclude the interpretation that the reference is to the church merely as the body of Christ. Eve, taken from Adam’s body, was truly "bone of his bones, and flesh of his flesh," but she was also his wife, united to him in a relation which makes of "twain.. . one flesh" Mat 19:5; Mat 19:6 and so a clear type of the church as bride of Christ. 2Co 11:2; 2Co 11:3. The bride type are Eve Gen 2:23; Gen 2:24 Rebecca
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(See Scofield "Gen 24:1").
Asenath (See Scofield "Gen 41:45")
(See Scofield "Gen 37:2")
Zipporah Exo 2:21. (See Scofield "Hos 2:2").
mystery (See Scofield "Mat 13:11").
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 5:32 it is an illustration: Both the unity of…
5:32 it is an illustration: Both the unity of husband and wife and the unity of Christ and the church are a great mystery (see study note on 1:8-10).
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.