---
title: "Clarke"
description: "Verse Ephesians 5:1. Be ye therefore followers of God — The beginning of this chapter is properly a continuation of the preceding, which should have ended"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/ephesians/5"
---

Verse [Ephesians 5:1](../../../kjv/ephesians/5/1). ***Be ye therefore followers of God*** — The beginning of this chapter is properly a continuation of the preceding, which should have ended with the second verse of this. The word μιμηται, which we translate *followers*, signifies such as *personate others*, assuming their gait, mode of speech, accent, carriage, c. and it is from this Greek word that we have the word *mimic*. Though this term is often used in a ludicrous sense, yet here it is to be understood in a very solemn and proper sense. Let your whole conduct be like that of your Lord; *imitate* him in all your actions, words, spirit, and inclinations; imitate him as children do their beloved parents, and remember that you stand in the relation of *beloved children* to him. It is natural for children to imitate their parents; it is their constant aim to learn of them, and to copy them in all things; whatever they see the parent do, whatever they hear him speak, that they endeavour to copy and imitate; yea, they go farther, they insensibly copy the very *tempers* of their parents. If ye therefore be children of God, show this love to your heavenly Father, and imitate all his moral perfections, and acquire the mind that was in Jesus.

Verse [Ephesians 5:2](../../../kjv/ephesians/5/2). ***And walk in love*** — Let every act of life be dictated by love to God and man.
***As Christ - hath loved us*** — Laying down your lives for your brethren if necessary; counting nothing too difficult to be done in order to promote their eternal salvation.
***Hath given himself for us*** — Christ hath died in our stead, and become thereby a sacrifice for our sins.
***An offering*** — προσφορα. An oblation, an eucharistic offering; the same as מנחה *minchah*, [Leviticus 2:1](../../../kjv/leviticus/2/1), c., which is explained to be *an offering made unto the Lord, of fine flour, with oil and* *frankincense*. It means, any offering by which *gratitude* was expressed for temporal blessings received from the *bounty* of God.
***A sacrifice*** — θυσια. A *sin-offering*, a *victim for sin* the same as זבח *zebach*, which almost universally means that sacrificial act in which the blood of an *animal* was poured out as an atonement for sin. These terms may be justly considered as including every kind of *sacrifice, offering*, and *oblation* made to God on any account; and both these terms are with propriety used here, because the apostle's design was to represent the *sufficiency* of the offering made by Christ for the sin of the world. And the passage strongly intimates, that as man is bound to be *grateful* to God for the good things of *this life*, so he should testify that gratitude by *suitable offerings*; but having *sinned* against God, he has forfeited all *earthly* blessings as well as those that come from *heaven*; and that Jesus Christ gave himself υπερ ημων, *in our stead* and *on our account*, as the *gratitude-offering*, προσφορα, which we *owed* to our MAKER, and, without which a continuance of *temporal blessings* could not be expected; and also as a *sacrifice for sin*, θυσια, without which we could never approach God, and without which we must be punished with an everlasting destruction from the presence of God and the glory of his power. Thus we find that even our *temporal* blessings come *from* and *by* Jesus Christ, as well as all our spiritual and eternal mercies.
***For a sweet-smelling savour.*** — εις οσμην ευωδιας. The same as is expressed in [Genesis 8:21](../../../kjv/genesis/8/21); [Leviticus 1:9](../../../kjv/leviticus/1/9); [Leviticus 3:16](../../../kjv/leviticus/3/16): ריח ניהוח ליהוה reiach nichoach laihovah, "a sweet savour unto the Lord;" i.e. an offering of his own prescription, and one with which he was well pleased; and by accepting of which he showed that he accepted the person who offered it. The *sweet-smelling savour* refers to the burnt-offerings, the fumes of which ascended from the fire in the act of *burning*; and as such odors are grateful to man, God represents himself as pleased with them, when offered by an upright worshipper according to his own appointment.

Verse [Ephesians 5:3](../../../kjv/ephesians/5/3). ***But fornication*** — It is probable that the *three* terms used here by the apostle refer to different species of the same thing. The word *fornication*, πορνεια, may imply not only *fornication* but *adultery* also, as it frequently does; *uncleanness,* ακαθαρσια may refer to all abominable and unnatural lusts-sodomy, bestiality, &c., and *covetousness*, πλεονεξια, to *excessive* *indulgence* in that which, moderately used, is lawful. As the covetous man never has enough of wealth, so the pleasure-taker and the libertine never have enough of the gratifications of sense, the appetite increasing in proportion to its indulgence. If, however, simple *covetousness*, i.e. the *love of gain*, be here intended, it shows from the connection in which it stands, (for it is linked with *fornication, adultery*, and *all uncleanness*,) how degrading it is to the soul of man, and how abominable it is in the eye of God. In other places it is ranked with *idolatry*, for the man who has an inordinate love of gain makes *money* his *god*.
***Let it not be once named*** — Let no such things ever exist among you, for ye are called to be saints.

Verse [Ephesians 5:4](../../../kjv/ephesians/5/4). ***Neither filthiness*** — αισχροτης. Any thing base or vile in words or acts.
***Foolish talking*** — μωρολογια. Scurrility, buffoonery, ridicule, or what tends to expose another to contempt.
***Nor jesting*** — ευτραπελια. Artfully turned discourses or words, from ευ, *well* or *easily*, and τρεπω, *I turn*; words that can be easily turned to other meanings; double *entendres*; chaste words which, from their connection, and the manner in which they are used, convey an obscene or offensive meaning. It also means jests, puns, *witty sayings*, and *mountebank repartees* of all kinds.
***Which are not convenient*** — ουκ ανηκοντα. *They do not come up* to the proper standard; they are utterly improper in themselves, and highly unbecoming in those who profess Christianity.
***But rather giving of thanks.*** — ευχαριστια. *Decent* and *edifying discourse* or thanksgiving to God. *Prayer* or *praise* is the most suitable language for man; and he who is of a trifling, light disposition, is ill fitted for either. How can a man, who has been talking foolishly or jestingly in company, go in private to magnify God for the use of his tongue which he has abused, or his rational faculties which he has degraded?

Verse [Ephesians 5:5](../../../kjv/ephesians/5/5). ***For this ye know*** — Ye must be convinced of the dangerous and ruinous tendency of such a spirit and conduct, when ye know that persons of this character can never inherit the kingdom of God. [Ephesians 5:3](../../../kjv/ephesians/5/3); [Ephesians 5:3](../../../kjv/ephesians/5/3); and see the observations on the *Greek article* at the end of this epistle. [Ephesians 6:24](../../../kjv/ephesians/6/24); [Ephesians 6:24](../../../kjv/ephesians/6/24).

Verse [Ephesians 5:6](../../../kjv/ephesians/5/6). ***Let no man deceive you*** — Suffer no man to persuade you that any of these things are innocent, or that they are unavoidable frailties of human nature; they are all *sins* and *abominations* in the sight of God; those who practise them are *children of disobedience*; and on account of such practices the *wrath of God*-Divine punishment, must come upon them.

Verse 7. ***Be not ye therefore partakers with them*** — Do not act as your fellow citizens do; nor suffer their philosophy, to it in *vain words*, κενοις λογοις, with *empty* and illusive *doctrines*, to lead you astray from the path of truth.
That there was much need for such directions and cautions to the people of Ephesus has been often remarked. It appears, from Athenaeus, that these people were addicted to *luxury, effeminacy* c. He tells us that the famous *Aspasia*, who was herself of the *Socratic sect*, brought a vast number of beautiful women into Greece, and *by their means filled the country with prostitutes*, και επληθυνεν απο των ταυτης ἑταιριδων ἡ Ελλας, lib. xiii. cap. 25. Ibid. cap. 31, he observes that the Ephesians had dedicated temples εταιρα αφροδιτη, to the prostitute Venus and again, cap. 32, he quotes from Demosthenes, in *Orat. contra Neaeram*: τας μεν ἑταιρας ἡδονης ἑνεκα εχομεν, τας δε παλλακας της καθ' ἡμεραν παλλακειας, τας δε γυναικας του παιδοποιεισθαι γνησιως, και των ενδον φυλακα πιστην εχειν· "We have *whores* for our pleasure, *harlots* for daily use, and *wives* for the procreation of legitimate children, and for the faithful preservation of our property." Through the whole of this 13th book of Athenaeus the reader will see the most melancholy proofs of the most abominable practices among the *Greeks*, and the high estimation in which public prostitutes were held; the greatest *lawgivers* and the wisest *philosophers* among the Greeks supported this system both by their authority and example. Is it not in reference to their *teaching* and *laws* that the apostle says: *Let no man deceive you with vain* *words*?

Verse 8. ***For ye were sometimes*****(ποτε,*****formerly*****)*****darkness*** — While ye lived in darkness, ye lived in these crimes.
***But now*** are ye *light in the Lord*] When ye were in heathenish *darkness* ye served divers lusts and pleasures, but now ye have the *light*-the wisdom and teaching which come from God; therefore *walk* *as children of the light*-let the world see that ye are not slaves to the flesh, but free, willing, rational servants of the Most High; not brutish followers of devil gods.

Verse 9. ***For the fruit of the Spirit*** — Instead of *Spirit*, πνευματος, ABD*EFG, the *Syriac, Coptic, Sahidic, AEthiopic,* *Armenian, Vulgate*, and *Itala*, together with several of the *fathers*, read φωτος, *light*, which is supposed by most critics to be the *true* reading, because there is no mention made of the *Spirit* in any part of the context. As light, [Ephesians 5:8](../../../kjv/ephesians/5/8), not only means the Divine influence upon the soul, but also the *Gospel*, with great propriety it may be said: *The fruit of the light*, i.e. of the *Gospel, is in all goodness, and righteousness, and truth.* *Goodness*, αγαθωσυνη, in the *principle* and *disposition;* *righteousness*, δικαιοσυνη, the *exercise* of that *goodness* in the whole *conduct* of life; *truth*, αληθεια, the *director* of that *principle*, and its *exercise*, to the glorification of God and the good of mankind.

Verse 10. ***Proving what is acceptable*** — By walking in the light-under the influence of the Divine Spirit, according to the dictates of the Gospel, ye shall be able to *try*, and bring to *full* *proof*, that by which God is best pleased. Ye shall be able to please him well in all things.

Verse 11. ***Have no fellowship*** — Have no religious connection whatever with heathens or their worship.
***Unfruitful works of darkness*** — Probably alluding to the *mysteries* among the heathens, and the different lustrations and rites through which the *initiated* went in the caves and dark recesses where these mysteries were celebrated; all which he denominates *works of darkness*, because they were destitute of true *wisdom*; and *unfruitful works*, because they were of no use to mankind; the initiated being obliged, on pain of death, to keep secret what they had *seen, heard*, and *done*: hence they were called απορρητα μυστηρια, *unspeakable mysteries*-things that were *not to* *be divulged*. That the apostle may refer to magic and incantations is also probable, for to these the Ephesians were greatly addicted. *See the proofs in Clarke's notes on "*[Acts 19:19](../../../kjv/acts/19/19)*"*.
***Rather reprove them.*** — Bear a *testimony* against them; *convince* them that they are wrong; *confute* them in their vain reasons; *reprove* them for their vices, which are flagrant, while pretending to superior illumination. All these meanings has the Greek word ελεγχω, which we generally render to *convince* or *reprove*.

Verse 12. ***For it is a shame even to speak*** — This no doubt refers to the *Eleusinian* and *Bacchanalian* mysteries, which were performed in the night and darkness, and were known to be so impure and abominable, especially the *latter*, that the Roman senate banished them both from Rome and Italy. How the discovery of these depths of Satan was made, and the whole proceedings in that case, may be seen in Livy, Hist. lib. xxxix. cap. 8-19, where the reader will see the force of what the apostle says here: *It is* *a shame even to speak of those things which are done of them in* *secret*; the abominations being of the most stupendous kind, and of the deepest dye.

Verse 13. ***But all things that are reproved*** — Dr. Macknight paraphrases this verse as follows: "*Now all these reprovable* *actions*, ελεγχομενα, which are practised in celebrating these mysteries, *are made manifest* as sinful *by the Gospel*; and, seeing *every thing which discovers the true nature of actions is light*, the Gospel, which discovers the evil nature of the actions performed in these mysteries, is light."
The apostle speaks against these mysteries as he speaks against fornication, uncleanness, and covetousness; but by no means either borrows expression or similitude from them to illustrate Divine truths; for, as it would be a *shame* even *to speak of those things*, surely it would be an *abomination* to allude to them in the illustration of the doctrines of the Gospel.

Verse 14. ***Wherefore he saith*** — It is a matter of doubt and controversy whence this saying is derived. Some think it taken from [Isaiah 26:19](../../../kjv/isaiah/26/19): *Thy dead men shall live; with my dead body shall they arise; Awake* *and sing, ye that dwell in the dust*, c. Others think that it is taken from [Isaiah 60:1-3](../../../kjv/isaiah/60/1-3): *Arise, shine for thy light is come*, c. But these passages neither give the words nor the meaning of the apostle. *Epiphanius* supposed them to be taken from an ancient prophecy of *Elijah*, long since lost: *Syncellus* and *Euthalius* think they were taken from an apocryphal work attributed to *Jeremiah* the prophet: others, that they made part of a *hymn* then used in the Christian Church for that there were, in the apostle's time, hymns and spiritual songs, as well as psalms, we learn from himself, in [Ephesians 5:19](../../../kjv/ephesians/5/19), and from [Colossians 3:16](../../../kjv/colossians/3/16). The hymn is supposed to have begun thus:-
As a man *asleep* neither knows nor does any thing that can be called good or useful, so the Gentiles and all others, while without the knowledge of Christianity, had not only no proper knowledge of vice and virtue, but they had no correct notion of the true God.
As the *dead* can perform no function of life, so the Gentiles and the unconverted were incapable of performing any thing worthy either of *life* or *being*. But though they were asleep-in a state of complete spiritual torpor, yet they might be awoke by the voice of the Gospel; and though *dead* to all goodness, and to every function of the spiritual life, yet, as their *animal life* was whole in them, and *perception* and *reason* were still left, they were capable of hearing the Gospel, and under that influence which always accompanies it when faithfully preached, they could discern its excellency, and find it to be the power of God to their salvation. And they are addressed by the apostle as possessing this capacity; and, on their using it properly, have the promise that Christ shall enlighten them.

Verse 15. ***Walk circumspectly*** — Our word *circumspect*, from the Latin *circirmspicio*, signifies to look round about on all hands; to be every way watchful, wary, and cautious, in order to avoid danger, discern enemies before they come too nigh, and secure a man's interest by every possible and lawful means. But the original word ακριβως signifies *correctly, accurately,* *consistently*, or *perfectly*. Be ye, who have received the truth, careful of your conduct; walk by the rule which God has given you; do this as well in little as in great matters; exemplify your principles, which are holy and good, by a corresponding conduct; do not only profess, but *live* the Gospel. As you embrace all its *promises*, be careful also to embrace all its *precepts*; and behave yourselves so, that your enemies may never be able to say that ye are *holy* in your *doctrines* and *profession*, but *irregular* in your *lives*.
***Not as fools, but as wise*** — Μη ὡς ασοφοι, αλλ' ὡς σοφοι. The heathens affected to be called σοφοι, or *wise men*. Pythagoras was perhaps the first who corrected this vanity, by assuming the title of φιλοσοφος, *a lover of wisdom*; hence our term *philosopher*, used now in a much *prouder* sense than that in which the great Pythagoras wished it to be applied. The apostle here takes the term σοφος, and applies it to the *Christian*; and, instead of it, gives the empty Gentile philosopher the title of ασοφος, *without* *wisdom, fool*.

Verse 16. ***Redeeming the time*** — Εξαγοραζομενοι τον καιρον· Buying up those moments which others seem to throw away; steadily improving every present moment, that ye may, in some measure, *regain* the time ye have *lost*. Let *time* be your chief commodity; deal in that alone; buy it all up, and use every portion of it yourselves. *Time* is that on which *eternity depends*; in *time* ye are to get a preparation for the kingdom of God; if you get not this *in* time, your ruin is inevitable; therefore, buy up the time.
Some think there is an allusion here to the case of *debtors*, who, by giving some valuable consideration to their creditors, obtain farther time for paying their debts. And this appears to be the sense in which it is used by the Septuagint, [Daniel 2:8](../../../kjv/daniel/2/8): Επ' αληθειας οιδα εγω, ὁτι καιρον ὑμεις εξαγοραζετε· *I know certainly* *that ye would gain* or *buy time*-ye wish to have the time *prolonged,* that ye may seek out for some plausible explanation of the dream. Perhaps the apostle means in general, *embrace* every *opportunity* to glorify God, save your own souls, and do good to men.
***Because the days are evil.*** — The present times are dangerous, they are full of trouble and temptations, and only the watchful and diligent have any reason to expect that they shall keep their garments unspotted.

Verse 17. ***Wherefore be ye not unwise*** — Μη γινεσθε αφρονες· *Do* *not become madmen*. Here is a most evident allusion to the *orgies* *of Bacchus*, in which his votaries acted like madmen; running about, tossing their heads from shoulder to shoulder, appearing to be in every sense completely frantic. See the whole of the passage in *Livy*, to which I have referred on [Ephesians 5:12](../../../kjv/ephesians/5/12).
***But understanding what the will of the Lord*****is.**] It is the will of God that ye should be *sober, chaste, holy*, and *pure*. Get a thorough understanding of this; acquaint yourselves with God's will, that ye may know how to glorify him.

Verse 18. ***Be not drunk with wine, wherein is excess*** — This is a farther allusion to the *Bacchanalian mysteries*; in them his votaries got drunk, and ran into all manner of excesses. *Plato*, though he forbade *drunkenness* in general, yet allowed that the people should get drunk in the solemnities of that god who invented wine. And indeed this was their common custom; when they had offered their sacrifices they indulged themselves in drunkenness, and *ran* into all kinds of extravagance. Hence it is probable that μεθυω, *to get drunk*, is derived from μετα, *after,* and θυω, *to sacrifice*; for, having *completed* their *sacrifices,* they indulged themselves in *wine*. The word ασωτια, which we translate *excess*, means profligacy and debauchery of every kind; such as are the general concomitants of drunkenness, and especially among the votaries of Bacchus in Greece and Italy.
***But be filled with the Spirit*** — The heathen priests pretended to be filled with the influence of the god they worshipped; and it was in these circumstances that they gave out their oracles. See a remarkable instance of this quoted in the note on *"*[Luke 9:39](../../../kjv/luke/9/39)*"*, where the case of a *Bacchanalian* is described. The apostle exhorts the Ephesians not to resemble these, but, instead of being filled with wine, to be filled with the Spirit of God; in consequence of which, instead of those *discoveries* of the Divine will to which in their drunken worship the votaries of Bacchus pretended, they should be wise indeed, and should understand what the will of the Lord is.

Verse 19. ***Speaking to yourselves in psalms*** — We can scarcely say what is the exact difference between these three expressions. *Psalms*, ψαλμοι, may probably mean those of David.
***Hymns*** — υμνοις. Extemporaneous effusions in praise of God, uttered under the influence of the Divine Spirit, or a sense of his especial goodness. See [Acts 16:25](../../../kjv/acts/16/25).
***Songs*** — ωιδαις. *Odes*; premeditated and regular poetic compositions; but, in whatever form they were composed, we learn that they were all πνευματικα, *spiritual*-tending to magnify God and edify men.
***Singing and making melody in your heart*** — The *heart* always going with the *lips*. It is a shocking profanation of Divine worship to draw nigh to God with the *lips*, while the *heart* is far from him. It is too often the case that, in public worship, men are carried off from the *sense* of the words by the *sounds* that are put to them. And how few choirs of singers are there in the universe whose *hearts* ever accompany them in what *they* call *singing the* *praises of God*!

Verse 20. ***Giving thanks always*** — God is continually loading you with his benefits; you *deserve* nothing of his kindness; therefore give him thanks for his unmerited bounties.
***God and the Father*** — That is: God, who is your Father, and the Father of mercies. See the observations on the *Greek article* at the end of this epistle. *"*[Ephesians 6:24](../../../kjv/ephesians/6/24)*"*
***In the name of our Lord Jesus*** — He is the only *mediator*; and through him alone can ye approach to God; and it is for his sake only that God will hear your *prayers* or receive your *praises*.

Verse 21. ***Submitting - one to another*** — Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters *give* *way* to each other, and let *love* rule.
***In the fear of God.*** — Setting him always before your eyes, and considering that he has commanded you to *love one another*, and *to* *bear each other's burdens*; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβω θεου, *in the fear of* GOD, εν φοβω χριστου, *in the fear of* CHRIST, is the reading of ABDEFG, with all others of most value; besides the *Syriac, Coptic, Sahidic, AEthiopic, Armenian, Vulgate,* and *Itala; Basil* the Great, and *Chrysostom*. Neither reading makes any difference in the *sense*.

Verse 22. ***Wives, submit yourselves unto your own husbands*** — As the *Lord*, viz. *Christ*, is the *head* or governor of the *Church*, and the head of the man, so is the man the *head* or *governor* of the *woman*. This is God's ordinance, and should not be transgressed. The husband should not be a *tyrant*, and the wife should not be the *governor*. Old *Francis Quarles*, in his homely rhymes, alluding to the superstitious notion, that the *crowing* of a *hen bodes ill luck* to the family, has said:-
"Ill thrives the hapless family that shows
A *cock* that's *silent*, and a *hen* that *crows*:
I know not which live most *unnatural* lives,
*Obeying* husbands or *commanding* wives."

***As unto the Lord.*** — The word *Church* seems to be necessarily understood here; that is: Act under the authority of your husbands, as the *Church* acts under the authority of Christ. As the *Church* submits to the Lord, so let wives submit to their husbands.

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.

Verse 24. ***In every thing.*** — That is, every *lawful thing*; for it is not intimated that they should obey their husbands in any thing *criminal*, or in any thing detrimental to the *interests of their* *souls*. The husband may be profligate, and may wish his wife to become such also; he may be an enemy to true religion, and use his authority to prevent his wife from those means of grace which she finds salutary to her soul; in *none* of *these things* should she obey him.

Verse 25. ***Husbands, love your wives*** — Here is a grand rule, according to which every husband is called to act: *Love your wife* *as Christ loved the Church*. But *how* did Christ love the Church? *He gave himself for it*-he laid down his life for it. So then husbands should, if necessary, lay down their lives for their wives: and there is more implied in the words than mere protection and support; for, as Christ gave himself for the Church to *save* it, so husbands should, by all means in their power, labour to promote the salvation of their wives, and their constant edification in righteousness. Thus we find that the authority of the man over the woman is founded on his *love* to her, and this love must be such as to lead him to risk his life for her. As the care of the family devolves on the wife, and the children must owe the chief direction of their minds and formation of their manners to the mother, she has need of all the assistance and support which her husband can give her; and, if she performs her duty well, she deserves the utmost of his love and affection.

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, [Esther 2:12](../../../kjv/esther/2/12); see also [Psalms 45:13](../../../kjv/psalms/45/13); [Psalms 45:14](../../../kjv/psalms/45/14); [Ezekiel 16:7-14](../../../kjv/ezekiel/16/7-14).
***With the washing of water*** — Baptism, accompanied by the purifying influences of the Holy Spirit.
***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.

Verse 27. ***That he might present it to himself*** — It was usual to bring the royal bride to the king in the most *sumptuous apparel*; and is there not here an allusion to [Psalms 45:13](../../../kjv/psalms/45/13); [Psalms 45:14](../../../kjv/psalms/45/14): *The king's daughter* (Pharaoh's) is *all glorious within, her* *clothing is of wrought gold; she shall be brought unto the king* (Solomon) *in raiment of needlework*? This *presentation* here spoken of by the apostle will take place on the last day. [2 Corinthians 11:2](../../../kjv/2-corinthians/11/2).
***A glorious Church*** — Every way splendid and honourable, because pure and holy.
***Not having spot*** — σπιλος. No *blemish* on the *face*; no spots upon the *garment*; the *heart* and *life* both holy.
***Wrinkle*** — ρυτιδα. No mark of *superannuation* or *decay*. The word is commonly applied to *wrinkles on the face*, indicative of *sickness* or *decrepitude*.
***Holy and without blemish.*** — In every sense holy, pure, and perfect. Now it was for this purpose that *Christ gave himself for* *the Church*; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the *word*-the doctrine of reconciliation through faith in his blood. And it is in *this life* that all this purification is to take place; for none shall be *presented* at the day of judgment to him who has not here been *sanctified, cleansed,* *washed*, made *glorious*, having neither *spot, wrinkle, blemish*, nor *any such thing*. How vain is the pretension of multitudes to be members of the true Church while full of *spots, wrinkles,* *blemishes*, and MANY *such things*; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? [Ephesians 3:14](../../../kjv/ephesians/3/14), &c.

Verse 28. ***As their own bodies*** — For the woman is, properly speaking, a *part* of the man; for God made man *male and female*, and the woman was taken out of his side; therefore is she *flesh of his* *flesh, and bone of his bone*; and therefore, he that loveth his wife loveth himself, for they two are one flesh. The apostle, in all these verses, refers to the creation and original *state* of the first human pair.

Verse 29. ***No man ever yet hated his own flesh*** — And this is a natural reason why he should love his wife, and nourish and cherish her.

Verse 30. ***We are members of his body*** — He has partaken of *our* nature, as we have partaken of the nature of *Adam*. And as he is the head of the Church and the Saviour of this *body*; so we, being members of the Church, are members of his mystical body. That is, we are united to him by one Spirit in the closest intimacy, even similar to that which the members have with the body.

Verse 31. ***Shall be joined unto his wife*** — προσκολληθησεται. He shall be *glued* or *cemented* to her; and, as a *well-glued* board will sooner *break* in the *whole wood* than in the *glued joint*, so death alone can *part* the husband and wife; and nothing but *death* should dissolve their *affection*. See Clarke's notes on [Genesis 2:21-24](../../../kjv/genesis/2/21-24).

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.

Verse [Ephesians 5:33](../../../kjv/ephesians/5/33). ***Nevertheless*** — πλην. *Moreover*, or *therefore*, on the consideration of God's design in the institution of marriage, let every one of you love his wife as himself, because she is both *naturally* and by a *Divine ordinance* a part of himself.
***That she reverence*****her*****husband.*** — Let the wife ever consider the husband as her head, and this he is, not only by nature, but also by the ordinance of God. These are very important matters, and on them the apostle lays great stress. See the following *observations*.
THERE is one subject in the preceding verse on which I could not enlarge sufficiently in the notes, and which I have reserved for this place; viz. what the apostle says concerning the *mystery of* *marriage*, which certainly has a deeper meaning than what is generally apprehended. Dr. Macknight has some good observations on this part of the subject, which I shall beg leave to lay before my readers.
1. "The apostle calls the formation of Eve from Adam's body, his marriage with her; and the intimate union established between them by that marriage, *a great mystery*, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which hitherto had been kept secret, but which he had discovered in the 30th verse. [Ephesians 5:30](../../../kjv/ephesians/5/30) For there, in allusion to what Adam said concerning Eve, 'This now is bone of my bones, and flesh of my flesh,' the apostle says, concerning Christ and believers: We are bone of his bones, and flesh of his flesh: that is, we are parts of his body, the Church. And by this application of Adam's words concerning Eve to Christ and to his Church, he intimates, First, That the formation of Eve of a rib taken out of Adam's body was a figure of the regeneration of believers by the breaking of Christ's body, mentioned [Ephesians 5:25](../../../kjv/ephesians/5/25). Secondly, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers because they are become his body, [Ephesians 5:30](../../../kjv/ephesians/5/30). Thirdly, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned [Ephesians 5:27](../../../kjv/ephesians/5/27). For he left his Father to be united to his Church.
2. "In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction, being invented, it was necessary to make such striking actions and events as could not easily be forgotten emblems of the instruction meant to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed towards Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection; and Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their body and in their mind, by the breaking of Christ's side on the cross. Thus, the circumstances which accompanied the formation of Eve being fit emblems of the formation of the Church, we may suppose they were brought to pass to prefigure that great event; and, by prefiguring it, to show that it was decreed of God from the very beginning.
3. "The aptness, however, of these images is not the only reason for supposing that the formation of Eve, and her marriage with Adam in paradise, were emblems of the regeneration of believers by the death of Christ, and of their eternal union with him in heaven. The singular manner in which Eve was formed, and the declaration at her marriage with Adam, 'Therefore shall a man leave his father and his mother, and cleave unto his wife, and they shall be one flesh,' strongly lead to that conclusion. Eve was not formed of the dust of the earth, as all other living things were made, (not excepting Adam himself,) but of a rib taken from Adam's side while he was in a deep sleep. Now, for this diversity, what reason can be assigned, if that which the apostle hath suggested is not admitted? Farther: unless some deep instruction were couched under the formation of Eve, what occasion was there for Adam, at his marriage with her, to declare, 'This is now bone of my bones, and flesh of my flesh; she shall be called woman, because she was taken out of man: therefore shall a man leave,' c.? For although the taking of Eve out of Adam might be a reason for Adam's affection towards her, it was no reason for the affection of his posterity towards their wives, who were not so formed. The reason of their love to their wives is their being creatures of the same species with themselves. This Eve might have been, though, like Adam, she had been formed of the dust of the earth. Wherefore Adam's declaration concerning Eve being taken out of his body, and concerning his love to her on that account, was intended for some purpose peculiar to himself namely, as he was a type of Him who was to restore the human race by the breaking of his body on the cross, and who on that account loves them, and will unite them to himself for ever. Upon the whole, the formation of Eve and her marriage with Adam, and his love to and union with her because she was taken out of his side, and the declaration that, on that account, all his posterity should love their wives, and continue united to them through life, (a union which does not subsist among other animals,) are events so singular, that I do not see what account can be given of them, unless, with the Apostle Paul, we suppose that, agreeably to the most ancient method of instruction, God intended these things as figurative representations of the regeneration of believers by the death of Christ, and of his eternal union with them in heaven; and that Adam and Eve were taught by God himself to consider them as such.
4. "It is no small confirmation of the apostle's emblematical interpretation of the formation and marriage of Eve, that in Scripture we find a variety of images and expressions founded on that interpretation. For example, [Romans 5:14](../../../kjv/romans/5/14), Adam is expressly called *a type of him who was to come*, on which account, [1 Corinthians 15:45](../../../kjv/1-corinthians/15/45), Christ is called *the last Adam*. Next, the catholic Church, consisting of believers of all nations, is called *the body of* *Christ*, and the members thereof are said to be *members of his* *body, of his flesh, and of his bones*; in allusion to the formation of Eve, the emblem of the Church. For, as Eve was formed of a rib taken out of Adam's body during his deep sleep, so believers are regenerated both in mind and body, and formed into one great society, and united to Christ as their head and governor, by the breaking of his body on the cross. Thirdly, to this emblematical meaning of the formation of Eve, our Lord, I think, alluded when he instituted his supper. For instead of appointing one symbol only of his death, he appointed two; and, in explaining the first of them, he expressed himself in such a manner as to show that he had his eye on what happened to Adam when Eve was formed: *This is* *my body which is broken for you*-for your regeneration. Fourthly, the eternal union of the regenerated with Christ after the resurrection is called a marriage, [Revelation 19:7](../../../kjv/revelation/19/7); and the *new Jerusalem*, that is, the *inhabitants* of the new Jerusalem, the society of the redeemed, is termed *the bride, the* *Lamb's wife*; and the preparing of men for that happy union, by introducing them into the Church upon earth through faith, and by sanctifying them through the word, is called, [2 Corinthians 11:2](../../../kjv/2-corinthians/11/2), *A fitting them for one husband*, that at the resurrection *they may* *be presented a chaste virgin to Christ*; in allusion, I suppose, to the presenting of Eve to Adam, in order to her marriage with him; and to show that, in this expression, the apostle had the figurative meaning of Eve's marriage in his mind, he mentions, [2 Corinthians 11:3](../../../kjv/2-corinthians/11/3), the subtlety of the devil in deceiving Eve. Finally, the union of the Jewish Church with God, as the figure of the catholic Church, consisting of the regenerated of all nations, is by God himself termed *a marriage*, [Jeremiah 3:14](../../../kjv/jeremiah/3/14); [Ezekiel 16:8-32](../../../kjv/ezekiel/16/8-32); and God is called the *husband* of that people, [Isaiah 54:5](../../../kjv/isaiah/54/5); and their union to him by the law of Moses is termed, *The day of their* *espousals*, [Jeremiah 2:2](../../../kjv/jeremiah/2/2)."
1. A truly Christian marriage has an excellence, holiness, and unity in it, that cannot be easily described; and let it be observed that, while it prefigures the union of Christ with his Church, it is one means of giving children to the Church, and members to the mystical body of Christ. It is an ordinance of God, and, cannot be too highly honoured; endless volumes might be written on its utility to man: without marriage, by which every man is assigned *his own wife*, and every woman *her own husband*, even the multitude of spurious births which would take place would fail to keep up the population of the earth; and natural, moral, and political wretchedness would be the consequence of promiscuous, fortuitous, and transitory connections. For without that ascertainment of peculiar property which marriage gives to every man in his wife, and to every woman in her husband, the human progeny would be unnoticed, unclaimed, uneducated, and totally neglected. This would continually increase the wretchedness, and in process of time bring about the total depopulation of the world.
2. The husband is to love his wife, the wife to obey and venerate her husband; love and protection on the one hand, affectionate subjection and fidelity on the other. The husband should provide for his wife without encouraging profuseness; watch over her conduct without giving her vexation; keep her in subjection without making her a slave; love her without jealousy; oblige her without flattery; honour her without making her proud; and be hers entirely, without becoming either her footman or her slave. In short, they have equal rights and equal claims; but superior strength gives the man dominion, affection and subjection entitle the woman to love and protection. Without the woman, man is but half a human being; in union with the man, the woman finds her safety and perfection.
In the above remarks there are many things *solid* and *useful*; there are others which rest more on *fancy* than *judgment*.
3. Of marriage the Church of Rome has made a *sacrament*, and it is one of the *seven* which that Church acknowledges. That it is an *ordinance* of *God* is sufficiently evident; that *he* has *not* made it a *sacrament* is not less so. Though the *minister* of *religion* celebrates it, yet the regulation of it, in reference to inheritance, c., is assumed by the *state*. This is of great moment, as by it many evils are prevented, and many political and domestic advantages secured. If a man enter hastily into this state it is at his own risk after he has once entered it, the seal of the legislature is imposed upon it, and with his engagements, he cannot trifle. A consideration of this has prevented many hasty and disproportionate alliances. Though they might hope to trifle with the *Church*, they dare not do it with the *state*.

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