Worthy.Bible » Parallel » Ephesians » Chapter 5 » Verse 1-33

Ephesians 5:1-33 King James Version (KJV)

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1 Be ye therefore followers of God, as dear children;

2 And walk in love, as Christ also hath loved us, and hath given himself for us an offering and a sacrifice to God for a sweetsmelling savour.

3 But fornication, and all uncleanness, or covetousness, let it not be once named among you, as becometh saints;

4 Neither filthiness, nor foolish talking, nor jesting, which are not convenient: but rather giving of thanks.

5 For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and of God.

6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.

7 Be not ye therefore partakers with them.

8 For ye were sometimes darkness, but now are ye light in the Lord: walk as children of light:

9 (For the fruit of the Spirit is in all goodness and righteousness and truth;)

10 Proving what is acceptable unto the Lord.

11 And have no fellowship with the unfruitful works of darkness, but rather reprove them.

12 For it is a shame even to speak of those things which are done of them in secret.

13 But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light.

14 Wherefore he saith, Awake thou that sleepest, and arise from the dead, and Christ shall give thee light.

15 See then that ye walk circumspectly, not as fools, but as wise,

16 Redeeming the time, because the days are evil.

17 Wherefore be ye not unwise, but understanding what the will of the Lord is.

18 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

21 Submitting yourselves one to another in the fear of God.

22 Wives, submit yourselves unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body.

24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.

28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30 For we are members of his body, of his flesh, and of his bones.

31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.

32 This is a great mystery: but I speak concerning Christ and the church.

33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.

Ephesians 5:1-33 King James Version with Strong's Concordance (STRONG)

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1 Be G1096 ye G3402 therefore G3767 followers G3402 of God, G2316 as G5613 dear G27 children; G5043

2 And G2532 walk G4043 in G1722 love, G26 as G2531 Christ G5547 also G2532 hath loved G25 us, G2248 and G2532 hath given G3860 himself G1438 for G5228 us G2257 an offering G4376 and G2532 a sacrifice G2378 to God G2316 for G1519 a sweetsmelling G2175 savour. G3744

3 But G2532 fornication, G4202 and G1161 all G3956 uncleanness, G167 or G2228 covetousness, G4124 let it G3687 not be once G3366 named G3687 among G1722 you, G5213 as G2531 becometh G4241 saints; G40

4 Neither G2532 filthiness, G151 nor G2532 foolish talking, G3473 nor G2228 jesting, G2160 which G3588 are G433 not G3756 convenient: G433 but G235 rather G3123 giving of thanks. G2169

5 For G1063 this G5124 ye know, G2075 G1097 that G3754 no G3756 G3956 whoremonger, G4205 nor G2228 unclean person, G169 nor G2228 covetous man, G4123 who G3739 is G2076 an idolater, G1496 hath G2192 any inheritance G2817 in G1722 the kingdom G932 of Christ G5547 and G2532 of God. G2316

6 Let G538 no man G3367 deceive G538 you G5209 with vain G2756 words: G3056 for G1063 because G1223 of these things G5023 cometh G2064 the wrath G3709 of God G2316 upon G1909 the children G5207 of disobedience. G543

7 Be G1096 not G3361 ye G1096 therefore G3767 partakers G4830 with them. G846

8 For G1063 ye were G2258 sometimes G4218 darkness, G4655 but G1161 now G3568 are ye light G5457 in G1722 the Lord: G2962 walk G4043 as G5613 children G5043 of light: G5457

9 (For G1063 the fruit G2590 of the Spirit G4151 is in G1722 all G3956 goodness G19 and G2532 righteousness G1343 and G2532 truth;) G225

10 Proving G1381 what G5101 is G2076 acceptable G2101 unto the Lord. G2962

11 And G2532 have G4790 no G3361 fellowship G4790 with the unfruitful G175 works G2041 of darkness, G4655 but G1161 rather G3123 G2532 reprove G1651 them.

12 For G1063 it is G2076 a shame G149 even G2532 to speak G3004 of those things G2931 which are done G1096 of G5259 them G846 in secret. G2931

13 But G1161 all things G3956 that are reproved G1651 are made manifest G5319 by G5259 the light: G5457 for G1063 whatsoever G3956 doth make manifest G5319 is G2076 light. G5457

14 Wherefore G1352 he saith, G3004 Awake thou G1453 that sleepest, G2518 and G2532 arise G450 from G1537 the dead, G3498 and G2532 Christ G5547 shall give G2017 thee G4671 light. G2017

15 See G991 then G3767 that G4459 ye walk G4043 circumspectly, G199 not G3361 as G5613 fools, G781 but G235 as G5613 wise, G4680

16 Redeeming G1805 the time, G2540 because G3754 the days G2250 are G1526 evil. G4190

17 Wherefore G1223 G5124 be ye G1096 not G3361 unwise, G878 but G235 understanding G4920 what G5101 the will G2307 of the Lord G2962 is.

18 And G2532 be G3182 not G3361 drunk G3182 with wine, G3631 wherein G1722 G3739 is G2076 excess; G810 but G235 be filled G4137 with G1722 the Spirit; G4151

19 Speaking G2980 to yourselves G1438 in psalms G5568 and G2532 hymns G5215 and G2532 spiritual G4152 songs, G5603 singing G103 and G2532 making melody G5567 in G1722 your G5216 heart G2588 to the Lord; G2962

20 Giving thanks G2168 always G3842 for G5228 all things G3956 unto God G2316 and G2532 the Father G3962 in G1722 the name G3686 of our G2257 Lord G2962 Jesus G2424 Christ; G5547

21 Submitting yourselves G5293 one to another G240 in G1722 the fear G5401 of God. G2316

22 Wives, G1135 submit yourselves G5293 unto your own G2398 husbands, G435 as G5613 unto the Lord. G2962

23 For G3754 the husband G435 is G2076 the head G2776 of the wife, G1135 even G2532 as G5613 Christ G5547 is the head G2776 of the church: G1577 and G2532 he G846 is G2076 the saviour G4990 of the body. G4983

24 Therefore G235 as G5618 the church G1577 is subject G5293 unto Christ, G5547 so G3779 G2532 let the wives G1135 be to their own G2398 husbands G435 in G1722 every thing. G3956

25 Husbands, G435 love G25 your G1438 wives, G1135 even as G2531 Christ G5547 also G2532 loved G25 the church, G1577 and G2532 gave G3860 himself G1438 for G5228 it; G846

26 That G2443 he might sanctify G37 and cleanse it G2511 with the washing G3067 of water G5204 by G1722 the word, G4487

27 That G2443 he might present G3936 it G846 to himself G1438 a glorious G1741 church, G1577 not G3361 having G2192 spot, G4696 or G2228 wrinkle, G4512 or G2228 any G5100 such thing; G5108 but G235 that G2443 it should be G5600 holy G40 and G2532 without blemish. G299

28 So G3779 ought G3784 men G435 to love G25 their G1438 wives G1135 as G5613 their own G1438 bodies. G4983 He that loveth G25 his G1438 wife G1135 loveth G25 himself. G1438

29 For G1063 no man G3762 ever yet G4218 hated G3404 his own G1438 flesh; G4561 but G235 nourisheth G1625 and G2532 cherisheth G2282 it, G846 even as G2531 G2532 the Lord G2962 the church: G1577

30 For G3754 we are G2070 members G3196 of his G846 body, G4983 of G1537 his G846 flesh, G4561 and G2532 of G1537 his G846 bones. G3747

31 For G473 this cause G5127 shall G2641 a man G444 leave G2641 his G846 father G3962 and G2532 mother, G3384 and G2532 shall be joined G4347 unto G4314 his G846 wife, G1135 and G2532 they two G1417 shall be G2071 one G1519 G3391 flesh. G4561

32 This G5124 is G2076 a great G3173 mystery: G3466 but G1161 I G1473 speak G3004 concerning G1519 Christ G5547 and G1519 G2532 the church. G1577

33 Nevertheless G4133 G2532 let G25 every one G1520 G1538 of you G5210 in particular G2596 so G3779 love G25 his G1438 wife G1135 even as G5613 himself; G1438 and G1161 the wife G1135 see that G2443 she reverence G5399 her husband. G435

Ephesians 5:1-33 American Standard (ASV)

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1 Be ye therefore imitators of God, as beloved children;

2 and walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for an odor of a sweet smell.

3 But fornication, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;

4 nor filthiness, nor foolish talking, or jesting, which are not befitting: but rather giving of thanks.

5 For this ye know of a surety, that no fornicator, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ and God.

6 Let no man deceive you with empty words: for because of these things cometh the wrath of God upon the sons of disobedience.

7 Be not ye therefore partakers with them;

8 For ye were once darkness, but are now light in the Lord: walk as children of light

9 (for the fruit of the light is in all goodness and righteousness and truth),

10 proving what is well-pleasing unto the Lord;

11 and have no fellowship with the unfruitful works of darkness, but rather even reprove them;

12 for the things which are done by them in secret it is a shame even to speak of.

13 But all things when they are reproved are made manifest by the light: for everything that is made manifest is light.

14 Wherefore `he' saith, Awake, thou that sleepest, and arise from the dead, and Christ shall shine upon thee.

15 Look therefore carefully how ye walk, not as unwise, but as wise;

16 redeeming the time, because the days are evil.

17 Wherefore be ye not foolish, but understand what the will of the Lord is.

18 And be not drunken with wine, wherein is riot, but be filled with the Spirit;

19 speaking one to another in psalms and hymns and spiritual songs, singing and making melody with your heart to the Lord;

20 giving thanks always for all things in the name of our Lord Jesus Christ to God, even the Father;

21 subjecting yourselves one to another in the fear of Christ.

22 Wives, `be in subjection' unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, and Christ also is the head of the church, `being' himself the saviour of the body.

24 But as the church is subject to Christ, so `let' the wives also `be' to their husbands in everything.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself up for it;

26 that he might sanctify it, having cleansed it by the washing of water with the word,

27 that he might present the church to himself a glorious `church', not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

28 Even so ought husbands also to love their own wives as their own bodies. He that loveth his own wife loveth himself:

29 for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church;

30 because we are members of his body.

31 For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.

32 This mystery is great: but I speak in regard of Christ and of the church.

33 Nevertheless do ye also severally love each one his own wife even as himself; and `let' the wife `see' that she fear her husband.

Ephesians 5:1-33 Young's Literal Translation (YLT)

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1 Become, then, followers of God, as children beloved,

2 and walk in love, as also the Christ did love us, and did give himself for us, an offering and a sacrifice to God for an odour of a sweet smell,

3 and whoredom, and all uncleanness, or covetousness, let it not even be named among you, as becometh saints;

4 also filthiness, and foolish talking, or jesting, -- the things not fit -- but rather thanksgiving;

5 for this ye know, that every whoremonger, or unclean, or covetous person, who is an idolater, hath no inheritance in the reign of the Christ and God.

6 Let no one deceive you with vain words, for because of these things cometh the anger of God upon the sons of the disobedience,

7 become not, then, partakers with them,

8 for ye were once darkness, and now light in the Lord; as children of light walk ye,

9 for the fruit of the Spirit `is' in all goodness, and righteousness, and truth,

10 proving what is well-pleasing to the Lord,

11 and have no fellowship with the unfruitful works of the darkness and rather even convict,

12 for the things in secret done by them it is a shame even to speak of,

13 and all the things reproved by the light are manifested, for everything that is manifested is light;

14 wherefore he saith, `Arouse thyself, thou who art sleeping, and arise out of the dead, and the Christ shall shine upon thee.'

15 See, then, how exactly ye walk, not as unwise, but as wise,

16 redeeming the time, because the days are evil;

17 because of this become not fools, but -- understanding what `is' the will of the Lord,

18 and be not drunk with wine, in which is dissoluteness, but be filled in the Spirit,

19 speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord,

20 giving thanks always for all things, in the name of our Lord Jesus Christ, to the God and Father;

21 subjecting yourselves to one another in the fear of God.

22 The wives! to your own husbands subject yourselves, as to the Lord,

23 because the husband is head of the wife, as also the Christ `is' head of the assembly, and he is saviour of the body,

24 but even as the assembly is subject to Christ, so also `are' the wives to their own husbands in everything.

25 The husbands! love your own wives, as also the Christ did love the assembly, and did give himself for it,

26 that he might sanctify it, having cleansed `it' with the bathing of the water in the saying,

27 that he might present it to himself the assembly in glory, not having spot or wrinkle, or any of such things, but that it may be holy and unblemished;

28 so ought the husbands to love their own wives as their own bodies: he who is loving his own wife -- himself he doth love;

29 for no one ever his own flesh did hate, but doth nourish and cherish it, as also the Lord -- the assembly,

30 because members we are of his body, of his flesh, and of his bones;

31 `for this cause shall a man leave his father and mother, and shall be joined to his wife, and they shall be -- the two -- for one flesh;'

32 this secret is great, and I speak in regard to Christ and to the assembly;

33 but ye also, every one in particular -- let each his own wife so love as himself, and the wife -- that she may reverence the husband.

Ephesians 5:1-33 Darby English Bible (DARBY)

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1 Be ye therefore imitators of God, as beloved children,

2 and walk in love, even as the Christ loved us, and delivered himself up for us, an offering and sacrifice to God for a sweet-smelling savour.

3 But fornication and all uncleanness or unbridled lust, let it not be even named among you, as it becomes saints;

4 and filthiness and foolish talking, or jesting, which are not convenient; but rather thanksgiving.

5 For this ye are [well] informed of, knowing that no fornicator, or unclean person, or person of unbridled lust, who is an idolater, has inheritance in the kingdom of the Christ and God.

6 Let no one deceive you with vain words, for on account of these things the wrath of God comes upon the sons of disobedience.

7 Be not ye therefore fellow-partakers with them;

8 for ye were once darkness, but now light in [the] Lord; walk as children of light,

9 (for the fruit of the light [is] in all goodness and righteousness and truth,)

10 proving what is agreeable to the Lord;

11 and do not have fellowship with the unfruitful works of darkness, but rather also reprove [them],

12 for the things that are done by them in secret it is shameful even to say.

13 But all things having their true character exposed by the light are made manifest; for that which makes everything manifest is light.

14 Wherefore he says, Wake up, [thou] that sleepest, and arise up from among the dead, and the Christ shall shine upon thee.

15 See therefore how ye walk carefully, not as unwise but as wise,

16 redeeming the time, because the days are evil.

17 For this reason be not foolish, but understanding what [is] the will of the Lord.

18 And be not drunk with wine, in which is debauchery; but be filled with the Spirit,

19 speaking to yourselves in psalms and hymns and spiritual songs, singing and chanting with your heart to the Lord;

20 giving thanks at all times for all things to him [who is] God and [the] Father in the name of our Lord Jesus Christ,

21 submitting yourselves to one another in [the] fear of Christ.

22 Wives, [submit yourselves] to your own husbands, as to the Lord,

23 for a husband is head of the wife, as also the Christ [is] head of the assembly. *He* [is] Saviour of the body.

24 But even as the assembly is subjected to the Christ, so also wives to their own husbands in everything.

25 Husbands, love your own wives, even as the Christ also loved the assembly, and has delivered himself up for it,

26 in order that he might sanctify it, purifying [it] by the washing of water by [the] word,

27 that *he* might present the assembly to himself glorious, having no spot, or wrinkle, or any of such things; but that it might be holy and blameless.

28 So ought men also to love their own wives as their own bodies: he that loves his own wife loves himself.

29 For no one has ever hated his own flesh, but nourishes and cherishes it, even as also the Christ the assembly:

30 for we are members of his body; [we are of his flesh, and of his bones.]

31 Because of this a man shall leave his father and mother, and shall be united to his wife, and the two shall be one flesh.

32 This mystery is great, but *I* speak as to Christ, and as to the assembly.

33 But *ye* also, every one of you, let each so love his own wife as himself; but as to the wife [I speak] that she may fear the husband.

Ephesians 5:1-33 World English Bible (WEB)

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1 Be therefore imitators of God, as beloved children.

2 Walk in love, even as Christ also loved you, and gave himself up for us, an offering and a sacrifice to God for a sweet-smelling fragrance.

3 But sexual immorality, and all uncleanness, or covetousness, let it not even be mentioned among you, as becomes saints;

4 nor filthiness, nor foolish talking, nor jesting, which are not appropriate; but rather giving of thanks.

5 Know this for sure, that no sexually immoral person, nor unclean person, nor covetous man, who is an idolater, has any inheritance in the Kingdom of Christ and God.

6 Let no one deceive you with empty words. For because of these things, the wrath of God comes on the children of disobedience.

7 Therefore don't be partakers with them.

8 For you were once darkness, but are now light in the Lord. Walk as children of light,

9 for the fruit of the Spirit is in all goodness and righteousness and truth,

10 proving what is well-pleasing to the Lord.

11 Have no fellowship with the unfruitful works of darkness, but rather even reprove them.

12 For the things which are done by them in secret, it is a shame even to speak of.

13 But all things, when they are reproved, are revealed by the light, for everything that is revealed is light.

14 Therefore he says, "Awake, you who sleep, and arise from the dead, and Christ will shine on you."

15 Therefore watch carefully how you walk, not as unwise, but as wise;

16 redeeming the time, because the days are evil.

17 Therefore don't be foolish, but understand what the will of the Lord is.

18 Don't be drunken with wine, in which is dissipation, but be filled with the Spirit,

19 speaking to one another in psalms, hymns, and spiritual songs; singing, and singing praises in your heart to the Lord;

20 giving thanks always concerning all things in the name of our Lord Jesus Christ, to God, even the Father;

21 subjecting yourselves one to another in the fear of Christ.

22 Wives, be subject to your own husbands, as to the Lord.

23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.

24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.

25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it;

26 that he might sanctify it, having cleansed it by the washing of water with the word,

27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself.

29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly;

30 because we are members of his body, of his flesh and bones.

31 "For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh."

32 This mystery is great, but I speak concerning Christ and of the assembly.

33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.

Ephesians 5:1-33 Bible in Basic English (BBE)

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1 Let it then be your desire to be like God, as well-loved children;

2 And be living in love, even as Christ had love for you, and gave himself up for us, an offering to God for a perfume of a sweet smell.

3 But evil acts of the flesh and all unclean things, or desire for others' property, let it not even be named among you, as is right for saints;

4 And let there be no low behaviour, or foolish talk, or words said in sport, which are not right, but in place of them the giving of praise.

5 Being certain of this, that no man who gives way to the passions of the flesh, no unclean person, or one who has desire for the property of others, or who gives worship to images, has any heritage in the kingdom of Christ and God.

6 Do not be turned from the right way by foolish words; for because of these things the punishment of God comes on those who do not put themselves under him.

7 Have no part with such men;

8 For you at one time were dark, but now are light in the Lord: let your behaviour be that of children of light

9 (Because the fruit of the light is in all righteousness and in everything which is good and true),

10 Testing by experience what is well-pleasing to the Lord;

11 And have no company with the works of the dark, which give no fruit, but make their true quality clear;

12 For the things which are done by them in secret it is shame even to put into words.

13 But all things, when their true quality is seen, are made clear by the light: because everything which is made clear is light.

14 For this reason he says, Be awake, you who are sleeping, and come up from among the dead, and Christ will be your light.

15 Take care then how you are living, not as unwise, but as wise;

16 Making good use of the time, because the days are evil.

17 For this reason, then, do not be foolish, but be conscious of the Lord's pleasure.

18 And do not take overmuch wine by which one may be overcome, but be full of the Spirit;

19 Joining with one another in holy songs of praise and of the Spirit, using your voice in songs and making melody in your heart to the Lord;

20 Giving praise at all times for all things in the name of our Lord Jesus Christ, to God, even the Father;

21 Letting yourselves be ruled by one another in the fear of Christ.

22 Wives, be under the authority of your husbands, as of the Lord.

23 For the husband is the head of the wife, as Christ is the head of the church, being himself the saviour of the body.

24 And as the church is under Christ's authority, so let wives be under the rule of their husbands in all things.

25 Husbands, have love for your wives, even as Christ had love for the church, and gave himself for it;

26 So that he might make it holy, having made it clean with the washing of water by the word,

27 And might take it for himself, a church full of glory, not having one mark or fold or any such thing; but that it might be holy and complete.

28 Even so it is right for husbands to have love for their wives as for their bodies. He who has love for his wife has love for himself:

29 For no man ever had hate for his flesh; but he gives it food and takes care of it, even as Christ does for the church;

30 Because we are parts of his body.

31 For this cause will a man go away from his father and mother and be joined to his wife, and the two will become one flesh.

32 This is a great secret: but my words are about Christ and the church.

33 But do you, everyone, have love for his wife, even as for himself; and let the wife see that she has respect for her husband.

Worthy.Bible » Commentaries » Matthew Henry Commentary » Commentary on Ephesians 5

Commentary on Ephesians 5 Matthew Henry Commentary

John Gill   Robert Jamieson: Commentary Critical and Explanatory on the Whole Bible  

Chapter 5

We had several important exhortations in the close of the foregoing chapter, and they are continued in this: particularly,

  • I. We have here an exhortation to mutual love and charity (v. 1, 2).
  • II. Against all manner of uncleanness, with proper arguments and remedies proposed against such sins: and some further cautions are added, and other duties recommended (v. 3-20).
  • III. The apostle directs to the conscientious discharge of relative duties, from v. 21, throughout this, and in the beginning of the next chapter.

Eph 5:1-2

Here we have the exhortation to mutual love, or to Christian charity. The apostle had been insisting on this in the former chapter, and particularly in the last verses of it, to which the particle therefore refers, and connects what he had said there with what is contained in these verses, thus: "Because God, for Christ's sake, has forgiven you, therefore be you followers of God, or imitators of him;' for so the word signifies. Pious persons should imitate the God whom they worship, as far as he has revealed himself as imitable by them. They must conform themselves to his example, and have his image renewed upon them. This puts a great honour upon practical religion, that it is the imitating of God. We must be holy as God is holy, merciful as he is merciful, perfect as he is perfect. But there is no one attribute of God more recommended to our imitation than that of his goodness. Be you imitators of God, or resemble him, in every grace, and especially in his love, and in his pardoning goodness. God is love; and those that dwell in love dwell in God and God in them. Thus he has proclaimed his name, Gracious and merciful, and abundant in goodness. As dear children, as children (who are wont to be greatly beloved by their parents) usually resemble them in the lineaments and features of their faces, and in the dispositions and qualities of their minds; or as becomes the children of God, who are beloved and cherished by their heavenly Father. Children are obliged to imitate their parents in what is good, especially when dearly beloved by them. The character that we bear of God's children obliges us to resemble him, especially in his love and goodness, in his mercy and readiness to forgive. And those only are God's dear children who imitate him in these. It follows, And walk in love, v. 2. This godlike grace should conduct and influence our whole conversation, which is meant by walking in it. It should be the principle from which we act; it should direct the ends at which we aim. We should be more careful to give proof of the sincerity of our love one to another. As Christ also hath loved us. Here the apostle directs us to the example of Christ, whom Christians are obliged to imitate, and in whom we have an instance of the most free and generous love that ever was, that great love wherewith he hath loved us. We are all joint sharers in that love, and partakers of the comfort of it, and therefore should love one another, Christ having loved us all and given such proof of his love to us; for he hath given himself for us. The apostle designedly enlarges on the subject; for what can yield us more delightful matter for contemplation than this? Christ gave himself to die for us; and the death of Christ was the great sacrifice of atonement: An offering and a sacrifice to God; or an offering, even a sacrifice-a propitiatory sacrifice, to expiate our guilt, which had been prefigured in the legal oblations and sacrifices; and this for a sweet-smelling savour. Some observe that the sin-offerings were never said to be of a sweet-smelling savour; but this is said of the Lamb of God, which taketh away the sin of the world. As he offered himself with a design to be accepted of God, so God did accept, was pleased with, and appeased by, that sacrifice. Note, As the sacrifice of Christ was efficacious with God, so his example should be prevailing with us, and we should carefully copy after it.

Eph 5:3-20

These verses contain a caution against all manner of uncleanness, with proper remedies and arguments proposed: some further cautions are added, and other duties recommended. Filthy lusts must be suppressed, in order to the supporting of holy love. Walk in love, and shun fornication and all uncleanness. Fornication is folly committed between unmarried persons. All uncleanness includes all other sorts of filthy lusts, which were too common among the Gentiles. Or covetousness, which being thus connected, and mentioned as a thing which should not be once named, some understand it, in the chaste style of the scripture, of unnatural lust; while others take it in the more common sense, for an immoderate desire of gain or an insatiable love of riches, which is spiritual adultery; for by this the soul, which was espoused to God, goes astray from him, and embraces the bosom of a stranger, and therefore carnal worldlings are called adulterers: You adulterers and adulteresses, know you not that the friendship of the world is enmity with God? Now these sins must be dreaded and detested in the highest degree: Let it not be once named among you, never in a way of approbation nor without abhorrence, as becometh saints, holy persons, who are separated from the world, and dedicated unto God. The apostle not only cautions against the gross acts of sin, but against what some may be apt to make light of, and think to be excusable. Neither filthiness (v. 4), by which may be understood all wanton and unseemly gestures and behaviour; nor foolish talking, obscene and lewd discourse, or, more generally, such vain discourse as betrays much folly and indiscretion, and is far from edifying the hearers; nor jesting. The Greek word eutrapelia is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of conversation. And there is no doubt an innocent and inoffensive jesting, which we cannot suppose the apostle here forbids. Some understand him of such scurrilous and abusive reflections as tend to expose others and to make them appear ridiculous. This is bad enough: but the context seems to restrain it to such pleasantry of discourse as is filthy and obscene, which he may also design by that corrupt, or putrid and rotten, communication that he speaks of, ch. 4:29. Of these things he says, They are not convenient. Indeed there is more than inconvenience, even a great deal of mischief, in them. They are so far from being profitable that they pollute and poison the hearers. But the meaning is, Those things do not become Christians, and are very unsuitable to their profession and character. Christians are allowed to be cheerful and pleasant; but they must be merry and wise. The apostle adds, But rather giving of thanks: so far let the Christian's way of mirth be from that of obscene and profane wit, that he may delight his mind, and make himself cheerful, by a grateful remembrance of God's goodness and mercy to him, and by blessing and praising him on account of these. Note,

  • 1. We should take all occasions to render thanksgivings and praises to God for his kindness and favours to us.
  • 2. A reflection on the grace and goodness of God to us, with a design to excite our thankfulness to him, is proper to refresh and delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks that eucharistia may signify gracious, pious, religious discourse in general, by way of opposition to what the apostle condemns. Our cheerfulness, instead of breaking out into what is vain and sinful, and a profanation of God's name, should express itself as becomes Christians, and in what may tend to his glory. If men abounded more in good and pious expressions, they would not be so apt to utter ill and unbecoming words; for shall blessing and cursing, lewdness and thanksgivings, proceed out of the same mouth?
    • I. To fortify us against the sins of uncleanness, etc., the apostle urges several arguments, and prescribes several remedies, in what follows,
      • 1. He urges several arguments, As,
        • (1.) Consider that these are sins which shut persons out of heaven: For this you know, etc., v. 5. They knew it, being informed of it by the Christian religion. By a covetous man some understand a lewd lascivious libertine, who indulges himself in those vile lusts which were accounted the certain marks of a heathen and an idolater. Others understand it in the common acceptation of the word; and such a man is an idolater because there is spiritual idolatry in the love of this world. As the epicure makes a god of his belly, so the covetous man makes a god of his money, sets those affectations upon it, and places that hope, confidence, and delight, in worldly good, which should be reserved for God only. He serves mammon instead of God. Of these persons it is said that they have no inheritance in the kingdom of Christ and of God; that is, the kingdom of Christ, who is God, or the kingdom which is God's by nature, and Christ's as he is Mediator, the kingdom which Christ has purchased and which God bestows. Heaven is here described as a kingdom (as frequently elsewhere) with respect to its eminency and glory, its fulness and sufficiency, etc. In this kingdom the saints and servants of God have an inheritance; for it is the inheritance of the saints in light. But those who are impenitent, and allow themselves either in the lusts of the flesh or the love of the world, are not Christians indeed, and so belong not to the kingdom of grace, nor shall they ever come to the kingdom of glory. Let us then be excited to be on our guard against those sins which would exclude and shut us out of heaven.
        • (2.) These sins bring the wrath of God upon those who are guilty of them: "Let no man deceive you with vain words, etc., v. 6. Let none flatter you, as though such things were tolerable and to be allowed of in Christians, or as though they were not very provoking and offensive unto God, or as though you might indulge yourselves in them and yet escape with impunity. These are vain words.' Observe, Those who flatter themselves and others with hopes of impunity in sin do but put a cheat upon themselves and others. Thus Satan deceived our first parents with vain words when he said to them, You shall not surely die. They are vain words indeed; for those who trust to them will find themselves wretchedly imposed upon, for because of these things cometh the wrath of God upon the children of disobedience. By children of disobedience may be meant the Gentiles, who disbelieved, and refused to comply with, and to submit themselves to, the gospel: or, more generally, all obstinate sinners, who will not be reclaimed, but are given over to disobedience. Disobedience is the very malignity of sin. And it is by a usual Hebraism that such sinners are called children of disobedience; and such indeed they are from their childhood, going astray as soon as they are born. The wrath of God comes upon such because of their sins; sometimes in this world, but more especially in the next. And dare we make light of that which will lay us under the wrath of God? O no. Be not you therefore partakers with them, v. 7. "Do not partake with them in their sins, that you may not share in their punishment.' We partake with other men in their sins, not only when we live in the same sinful manner that they do, and consent and comply with their temptations and solicitations to sin, but when we encourage them in their sins, prompt them to sin, and do not prevent and hinder them, as far as it may be in our power to do so.
        • (3.) Consider what obligations Christians are under to live at another rate than such sinners do: For you were sometimes darkness, but now, etc., v. 8. The meaning is, "Such courses are very unsuitable to your present condition; for, whereas in your Gentile and your unregenerate state you were darkness, you have now undergone a great change.' The apostle calls their former condition darkness in the abstract, to express the great darkness they were in. They lived wicked and profane lives, being destitute of the light of instruction without and of the illumination and grace of the blessed Spirit within. Note, A state of sin is a state of darkness. Sinners, like men in the dark, are going they know not whither, and doing they know not what. But the grace of God had produced a mighty change in their souls: Now are you light in the Lord, savingly enlightened by the word and the Spirit of God. Now, upon your believing in Christ, and your receiving the gospel. Walk as children of light. Children of light, according to the Hebrew dialect, are those who are in a state of light, endued with knowledge and holiness. "Now, being such, let your conversation be suitable to your condition and privileges, and accordingly live up to the obligation you are under by that knowledge and those advantages you enjoy-Proving what is acceptable unto the Lord (v. 10), examining and searching diligently what God has revealed to be his will, and making it appear that you approve it by conforming yourselves to it.' Observe, We must not only dread and avoid that which is displeasing to God, but enquire and consider what will be acceptable to him, searching the scriptures with this view, thus keeping at the greatest distance from these sins.
      • 2. The apostle prescribes some remedies against them. As,
        • (1.) If we would not be entangled by the lusts of the flesh, we must bring forth the fruits of the Spirit, v. 9. This is expected from the children of light, that, being illuminated, they be also sanctified by the Spirit, and thereupon bring forth his fruit, which is in all goodness, an inclination to do good and to show mercy, and righteousness, which signifies justice in our dealings. Thus they are taken more strictly; but, more generally, all religion is goodness and righteousness. And in and with these must be truth, or sincerity and uprightness of heart.
        • (2.) We must have no fellowship with sin nor sinners, v. 11. Sinful works are works of darkness: they come from the darkness of ignorance, they seek the darkness of concealment, and they lead to the darkness of hell. These works of darkness are unfruitful works; there is nothing got by them in the long run, whatever profit is pretended by sin, it will by no means balance the loss; for it issues in the utter ruin and destruction of the impenitent sinner. We must therefore have no fellowship with these unfruitful works; as we must not practise them ourselves, so we must not countenance others in the practice of them. There are many ways of our being accessary to the sins of others, by commendation, counsel, consent, or concealment. And, if we share with others in their sin, we must expect to share with them in their plagues. Nay, if we thus have fellowship with them, we shall be in the utmost danger of acting as they do ere long. But, rather than have fellowship with them, we must reprove them, implying that if we do not reprove the sins of others we have fellowship with them. We must prudently and in our places witness against the sins of others, and endeavour to convince them of their sinfulness, when we can do it seasonably and pertinently, in our words; but especially by the holiness of our lives, and a religious conversation. Reprove their sins by abounding in the contrary duties. One reason given is, For it is a shame even to speak of those things, etc., v. 12. They are so filthy and abominable that it is a shame to mention them, except in a way of reproof, much more must it be a shame to have any fellowship with them. The things which are done of them in secret. The apostle seems to speak here of the Gentile idolaters, and of their horrid mysteries, which abounded with detestable wickedness, and which none were permitted to divulge upon pain of death. Observe, A good man is ashamed to speak that which many wicked people are not ashamed to act; but, as far as their wickedness appears, it should be reproved by good men. There follows another reason for such reproof: But all things that are reproved are made manifest by the light, v. 13. The meaning of this passage may be this: "All those unfruitful works of darkness which you are called upon to reprove are laid open, and made to appear in their proper colours to the sinners themselves, by the light of doctrine or of God's word in your mouths, as faithful reprovers, or by that instructive light which is diffused by the holiness of your lives and by your exemplary walk.' Observe, The light of God's word, and the exemplification of it in a Christian conversation, are proper means to convince sinners of their sin and wickedness. It follows, For whatsoever doth make manifest is light; that is, it is the light that discovers what was concealed before in darkness; and accordingly it becomes those who are children of light, who are light in the Lord, to discover to others their sins, and to endeavour to convince them of the evil and danger of them, thus shining as lights in the world. The apostle further urges this duty from the example of God or Christ: Wherefore he saith, etc. (v. 14); as if he had said, "In doing this, you will copy after the great God, who has set himself to awaken sinners from their sleep, and to raise them from the death of sin, that they might receive light from Christ.' He saith. The Lord is constantly saying in his word what is more particularly expressed in Isa. 60:1. Or, Christ, by his ministers, who preach the everlasting gospel, is continually calling upon sinners to this effect: Awake, thou that sleepest, and arise from the dead. The same thing in the main is designed by these different expressions; and they serve to remind us of the great stupidity and the wretched security of sinners, how insensible they are of their danger, and how unapt they naturally are to spiritual motions, sensations, and actions. When God calls upon them to awake, and to arise, his meaning is that they would break off their sins by repentance, and enter on a course of holy obedience, and he encourages them to essay and do their utmost that way, by that gracious promise, And Christ shall give thee light; or Christ shall enlighten thee, or shall shine upon thee. "He shall bring thee into a state of knowledge, holiness, and comfort, assisting thee with his grace, and refreshing thy mind with joy and peace here and rewarding thee with eternal glory at length.' Observe, When we are endeavouring to convince sinners, and to reform them from their sins, we are imitating God and Christ in that which is their great design throughout the gospel. Some indeed understand this as a call to sinners and to saints: to sinners to repent and turn; to saints to stir up themselves to their duty. The former must arise from their spiritual death; and the latter must awake from their spiritual deadness.
        • (3.) Another remedy against sin is circumspection, care, or caution (v. 15): See then, etc. This may be understood either with respect to what immediately precedes, "If you are to reprove others for their sins, and would be faithful to your duty in this particular, you must look well to yourselves, and to your own behaviour and conduct' (and, indeed, those only are fit to reprove others who walk with due circumspection and care themselves): or else we have here another remedy or rather preservative from the before-mentioned sins; and this I take to be the design of the apostle, being impossible to maintain purity and holiness of heart and life without great circumspection and care. Walk circumspectly, or, as the word signifies, accurately, exactly, in the right way, in order to which we must be frequently consulting our rule, and the directions we have in the sacred oracles. Not as fools, who walk at all adventures, and who have no understanding of their duty, nor of the worth of their souls, and through neglect, supineness, and want of care, fall into sin, and destroy themselves; but as wise, as persons taught of God and endued with wisdom from above. Circumspect walking is the effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming the time (v. 16), literally, buying the opportunity. It is a metaphor taken from merchants and traders who diligently observe and improve the seasons for merchandise and trade. It is a great part of Christian wisdom to redeem the time. Good Christians must be good husbands of their time, and take care to improve it to the best of purposes, by watching against temptations, by doing good while it is in the power of their hands, and by filling it up with proper employment-one special preservative from sin. They should make the best use they can of the present seasons of grace. Our time is a talent given us by God for some good end, and it is misspent and lost when it is not employed according to his design. If we have lost our time heretofore, we must endeavour to redeem it by doubling our diligence in doing our duty for the future. The reason given is because the days are evil, either by reason of the wickedness of those who dwell in them, or rather "as they are troublesome and dangerous times to you who live in them.' Those were times of persecution wherein the apostle wrote this: the Christians were in jeopardy every hour. When the days are evil we have one superadded argument to redeem time, especially because we know not how soon they may be worse. People are very apt to complain of bad times; it were well if that would stir them up to redeem time. "Wherefore,' says the apostle (v. 17), "because of the badness of the times, be you not unwise, ignorant of your duty and negligent about your souls, but understanding what the will of the Lord is. Study, consider, and further acquaint yourselves with the will of God, as determining your duty.' Observe, Ignorance of our duty, and neglect of our souls, are evidences of the greatest folly; while an acquaintance with the will of God, and a care to comply with it, bespeak the best and truest wisdom.
    • II. In the three following verses the apostle warns against some other particular sins, and urges some other duties.
      • 1. He warns against the sin of drunkenness: And be not drunk with wine, v. 18. This was a sin very frequent among the heathens; and particularly on occasion of the festivals of their gods, and more especially in their Bacchanalia: then they were wont to inflame themselves with wine, and all manner of inordinate lusts were consequent upon it: and therefore the apostle adds, wherein, or in which drunkenness, is excess. The word asoµtia may signify luxury or dissoluteness; and it is certain that drunkenness is no friend to chastity and purity of life, but it virtually contains all manner of extravagance, and transports men into gross sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes alone, but often involves men in other instances of guilt: it is a sin very provoking to God, and a great hindrance to the spiritual life. The apostle may mean all such intemperance and disorder as are opposite to the sober and prudent demeanor he intends in his advice, to redeem the time.
      • 2. Instead of being filled with wine, he exhorts them to be filled with the Spirit. Those who are full of drink are not likely to be full of the Spirit; and therefore this duty is opposed to the former sin. The meaning of the exhortation is that men should labour for a plentiful measure of the graces of the Spirit, that would fill their souls with great joy, strength, and courage, which things sensual men expect their wine should inspire them with. We cannot be guilty of any excess in our endeavours after these: nay, we ought not to be satisfied with a little of the Spirit, but to be aspiring after measures, so as to be filled with the Spirit. Now by this means we shall come to understand what the will of the Lord is; for the Spirit of God is given as a Spirit of wisdom and of understanding. And because those who are filled with the Spirit will be carried out in acts of devotion, and all the proper expressions of it, therefore the apostle exhorts,
      • 3. To sing unto the Lord, v. 19. Drunkards are wont to sing obscene and profane songs. The heathens, in their Bacchanalia, used to sing hymns to Bacchus, whom they called the god of wine. Thus they expressed their joy; but the joy of Christians should express itself in songs of praise to their God. In these they should speak to themselves in their assemblies and meetings together, for mutual edification. By psalms may be meant David's psalms, or such composures as were fitly sung with musical instruments. By hymns may be meant such others as were confined to matter of praise, as those of Zacharias, Simeon, etc. Spiritual songs may contain a greater variety of matter, doctrinal, prophetical, historical, etc. Observe here,
        • (1.) The singing of psalms and hymns is a gospel ordinance: it is an ordinance of God, and appointed for his glory.
        • (2.) Though Christianity is an enemy to profane mirth, yet it encourages joy and gladness, and the proper expressions of these in the professors of it. God's people have reason to rejoice, and to sing for joy. They are to sing and to make melody in their hearts; not only with their voices, but with inward affection, and then their doing this will be as delightful and acceptable to God as music is to us: and it must be with a design to please him, and to promote his glory, that we do this; and then it will be done to the Lord.
      • 4. Thanksgiving is another duty that the apostle exhorts to, v. 20. We are appointed to sing psalms, etc., for the expression of our thankfulness to God; but, though we are not always singing, we should never want a disposition for this duty, as we never want matter for it. We must continue it throughout the whole course of our lives; and we should give thanks for all things; not only for spiritual blessings enjoyed, and eternal ones expected (for what of the former we have in hand, and for what of the other we have in hope), but for temporal mercies too; not only for our comforts, but also for our sanctified afflictions; not only for what immediately concerns ourselves, but for the instances of God's kindness and favour to others also. It is our duty in every thing to give thanks unto God and the Father, to God as the Father of our Lord Jesus Christ and our Father in him, in whose name we are to offer up all our prayers, and praises, and spiritual services, that they may be acceptable to God.

Eph 5:21-33

Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule v. 21. There is a mutual submission that Christians owe one to another, condescending to bear one another's burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From v. 22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife's subjection, and Christ as an example of love in husbands.

  • I. The duty prescribed to wives is submission to their husbands in the Lord (v. 22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God's authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, "as, being devoted to God, you submit yourselves unto him.' From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, v. 23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ's authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ's authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (v. 24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing-in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.
  • II. The duty of husbands (on the other hand), is to love their wives (v. 25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church's subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ's love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word (v. 26)-that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, etc., v. 27. Dr. Lightfoot thinks the apostle alludes here to the Jews' extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller's hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself-that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter.-So ought men to love their wives as their own bodies, etc., v. 28. The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, v. 29-(no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, etc. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, v. 30. He assigns this as a reason why Christ nourishes and cherishes his church-because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ.-For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. 2:24. We are not to understand by this that a man's obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife.-And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church.

After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. "Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband.' Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.