Chapter 5

2 After general exhortations, to love, 3to fly fornication, 4 and all uncleanness, 7 not to converse with the wicked, 15 to walk warily, and to be 18 filled with the Spirit, 22 he descendeth to the particular duties, how wives ought to obey their husbands, 25 and husbands ought to love their wives, 32 even as Christ doth his church.

1. Followers. Gr. mimeµtai, “imitators.” This verse is a continuation and expansion of ch. 4:32. The apostle has been urging that the example of God be followed, particularly in the spirit of forgiveness. God is the pattern, the ideal to which we strive to attain, in this case with special reference to the spirit of forgiveness. Surely the earnest believer, by God’s own grace, can learn to forgive even as God forgave.

Dear children. Or, “beloved children.” The knowledge that God loves us is the first source of the ability to imitate Him (1 John 4:19). The realization of His Fatherhood encourages us to love one another (1 John 4:11). Those who sincerely call God their Father must inevitably regard other human beings as brothers and sisters.

2. Walk in love. Or, “keep on walking in love,” “make it a habit to talk in love.” One’s life is to be spent in the atmosphere of love. For a definition of “love” (agapeµ) see on 1 Cor. 13:1.

Christ also hath loved us. Important textual evidence may also be cited (cf. p. 10) for the reading “you” instead of “us” (cf. on ch. 4:32).

Given himself. Christ showed His love by giving Himself, and we cannot do less. The strength of Christ’s love was so great that He voluntarily offered Himself in sacrifice. One of the purposes of His incarnation was to exhibit His love and that of the Father, for “God was in Christ, reconciling the world unto himself” (2 Cor. 5:19). “Greater love hath no man than this” (John 15:13).

An offering and a sacrifice. Christ’s ministry and sacrificial act were prefigured in the sanctuary services. Christ’s voluntary gift of Himself was prefigured in the ceremonial ritual of ancient Israel. Some have suggested a distinction between the word “offering” as denoting an offering without blood and the word “sacrifice” as a slain sacrifice. The Greek words thus translated do not necessarily imply such a distinction. Paul was probably borrowing the phrase from Ps. 40:6.

Sweetsmelling savour. Literally, “an odor of a sweet smell.” God the Father was well pleased with the offering of Christ as well as with the spirit in which it was made, not, however, in the sense that He needed to be appeased or to be reconciled (see on Rom. 5:10). For the figure of a “sweetsmelling savour” see further on 2 Cor. 2:15 (cf. Phil. 4:18).

3. But. One of the striking contrasts that Paul often makes to heighten the effect of his message. What he now presents is in most odious contrast with the “sweetsmelling savour” of the offering of Christ (v. 2).

Fornication. Gr. porneia, a general term for illicit sexual intercourse of all kinds (see on 1 Cor. 6:18).

Uncleanness. Or, “impurity.” Fornication and uncleanness are frequently mentioned together, as in 2 Cor. 12:21; Gal. 5:19; Col. 3:5. The apostle has passed from the consideration of holy love to that of unholy love, to show how the most sacred sentiments can be corrupted.

Covetousness. Gr. pleonexia, “the desire to have more.” The association of this sin with fornication and uncleanness is perhaps significant (cf. 1 Cor. 5:11; Eph. 5:5; Col. 3:5). Covetousness is greed for more, and this is also a mark of all the sensual sins. The covetousness of both lust and avarice is to be considered among the grosser sins and to be abhorred by all who bear the Christian name. How many Christians are prepared to place the sin of avarice in the same evil category as fornication? Greed is a deadly sin that often passes unnoticed in the most respectable circles; indeed, it is frequently hidden in such terms as “competition” and “success.”

Named. So frightful and frightening were the sins referred to that they were not even fit for discussion among saints. They have to be named for purposes of reproof, but it should be unnecessary to discuss them, for they should not exist among the saints.

Saints. Gr. hagioi, “holy ones” (see on Rom. 1:7).

4. Filthiness. Gr. aischroteµs, “revolting, shameful conduct,” probably including filthy, obscene speech. The word does not occur elsewhere in the NT.

Foolish talking. Insipid, stupid talking, without edification or profit. Every idle word is to be brought into judgment (Matt. 12:36), and foolish speech involves more than mere emptiness.

Jesting. Gr. eutrapelia, from two roots meaning “well” and “to turn”; hence, “wittiness,” but here used in the low sense of buffoonery, ribaldry, or levity. The apostle is not speaking against the play of innocent humor, but against jesting that is coarse and low.

Not convenient. That is, not fitting or becoming.

Giving of thanks. The spirit of gratitude and cheerfulness is the best antidote to the unbecoming spirit of levity (cf. James 5:13).

5. This ye know. An emphatic expression meaning that whatever else may be doubtful, this is certain. An appeal is being made to the conscience.

Whoremonger. Gr. pornos, “a fornicator,” one who practices porneia (see on v. 3). No person of licentious character is fit for the kingdom (see Rev. 22:15).

Unclean person. Or, “impure person” (cf. v. 3).

Covetous man. See on v. 3. Covetousness is defined as idolatry (cf. Col. 3:5) and is worthy of the same condemnation.

An idolater. The covetous person makes a god out of the object of his greed. Idolatry is one of the works of the flesh (Gal. 5:19–21).

Any inheritance. See on 1 Cor. 6:9.

Of Christ and of God. The divinity of Christ is at least strongly implied by the close association of His name with the name of God (cf. on Rom. 9:5). The Greek may also be translated, “of Christ, even God.”

6. Vain words. Literally, “empty words,” such as words suggesting that the sins enumerated (vs. 3–5) would not keep one out of the kingdom. Heresies were already threatening the infant church. Paul is warning against the deceptive manner in which false teachers were insinuating themselves into the Christian community. For further general warnings about the deceptions that would divide the flock see Rom. 16:18; 1 Cor. 3:18; 2 Cor. 11:3; Col. 2:8; 2 Thess. 2:3, 4.

Wrath of God. See on Rom. 1:18.

Children of disobedience. See on ch. 2:2.

7. Partakers. Literally, “joint sharers,” that is, with them in their sins.

8. Sometimes. Gr. pote, “once” or “formerly.” In Old English “sometimes” had this meaning.

Darkness. Compare Rom. 2:19; 1 John 2:11. Formerly they were sunk in darkness and practiced the abominations of darkness (cf. Eph. 2:11, 12; 4:18).

Light. The idea here seems to be that not only were they “in the light” but they were light—by virtue of their union with Christ, who is Himself the light.

Walk. That is, conduct your life (see on ch. 2:2).

children of light. The extraordinary purity of the lives of the early Christians as contrasted with the lives of the pagans about them was noted, somewhat grudgingly, by such men as Pliny, who commented on it in writing to Trajan (Letters x. 96; Loeb ed., vol. 2, pp. 401–405). Compare John 12:36; 1 Thess. 5:5; James 1:17.

9. Fruit of the Spirit. Textual evidence favors (cf. p. 10) the reading “fruit of the light.” The fruit of the Spirit is also the fruit of light. “Fruit” is used in the sense of result or consequence. As darkness is destructive of growth and fruit, so light is essential to them.

Goodness. Gr. agathoµsuneµ (see on Gal. 5:22).

Righteousness. Gr. dikaiosuneµ, here, the principle of rectitude (see on Matt. 5:6).

Truth. Gr. aleµtheia, here probably denoting sincerity in all its forms, in word, thought, and deed. The good, the right, and the true comprise the commandment and the whole duty of man.

10. Proving. Gr. dokimazoµ (see on Rom. 2:18). The Christian must be continually testing the good, the right, and the true with the intent of finding out what is pleasing to God (Rom. 12:2). The will of God as revealed in His Word and in experience is the touchstone by which the testing and approving is to be done. “What would Jesus do?” becomes an important question continuously in the mind of the believer.

Acceptable. Or, “pleasing” (cf. Col. 1:10).

11. No fellowship. Not only will they not participate in unfruitful works, they will not countenance them nor have any sympathy with them.

Unfruitful. That is, as far as bringing forth good fruit is concerned. Compare Gal. 5:19–21 on the “works of the flesh.”

Reprove. Gr. elegchoµ, “to refute,” “to convict,” “to expose.” Compare the use of the word in Luke 3:19; John 3:20; 8:9; 16:8. By word and life Christians should be a continuous rebuke to the world of evil. It is not sufficient to “have no fellowship” with the works of evil; they must be reproved. The Christian cannot be neutral, a passive observer in the face of wickedness; he must be aggressive in exposure and denunciation of sin. Sympathy with afflicted men must not degenerate into an easygoing indifference or sentimental tolerance, otherwise it will be hard to show that we have “no fellowship” with the works of darkness.

12. Shame. Christian delicacy and refinement will not permit the discussion of certain things, let alone the practice of them. Usually it is sufficient to name evils without describing them and their processes in detail. A certain frankness is to be commended, but little can be said in favor of the startling bluntness with which sin is often discussed in our sophisticated age. Paul named and denounced shameful vices (vs. 3–5), but he did not paint them in lurid colors so as to appeal to the low and sensual appetites of readers.

In secret. Paul may have been referring to some of the “mysteries” celebrated by pagans, which were accompanied by lewd and obscene initiation ceremonies. Or he may have been alluding simply to those evil practices that the corrupt or weak person secretly engages in.

13. Reproved. Gr. elegchoµ (see on v. 11). The hidden and dark things in a person’s life are exposed under the bright beams of spiritual light. When Christ turned the light of truth on the hypocrisy of His day, the sham was seen for what it really was. When deeds done in the dark are viewed in the dark, their outlines are obscured, their true character unrevealed (see on John 3:20).

Made manifest. By the flashing of the light of truth on the life, the secret sins mentioned in v. 12 are exposed. “The word of God is quick, and powerful, and sharper than any twoedged sword, … and is a discerner of the thoughts and intents of the heart” (Heb. 4:12). It is a sunglass that focuses the light of truth with burning conviction on the conscience.

14. Wherefore. That is, in view of what has been said in regard to the dispelling of darkness by the light.

He saith. Or, “it saith.”

Awake. This quotation is not found in the OT. Some see a possible allusion to Isa. 26:19; 60:1. Others suggest as its source some early Christian hymn unknown to us. Evidently there were spiritual sleepers in the church then, as always. The exhortation to arouse is common in Scripture (Rom. 13:11–14; 1 Cor. 15:34; 1 Thess. 5:6, 8; 1 Peter 1:13).

The dead. That is, those sunken in the sleep of spiritual death.

Give thee light. Or, “shine upon thee.” The soul that turns to Christ is assured of the healing rays of light that come from the “Sun of righteousness” (Mal. 4:2). The plea is for the impenitent to arouse from their lethargy, and thus to give Christ an opportunity to do His saving work in their souls.

15. Circumspectly. Gr. akriboµs, “strictly,” “accurately,” “diligently,” “carefully.” Textual evidence is divided (cf. p. 10) between this and the reading, “Take diligent heed how you walk.” The believer is urged to follow a disciplined course. He is to make every effort to resist the temptations that surround him.

Fools. Literally, “unwise ones.”

16. Redeeming the time. Literally, “buying up for yourselves the opportune time,” that is, making the most of the opportunity (cf. Col. 4:5). To take advantage of every moment of time for great and noble purposes is the obligation and privilege of every Christian. Redeeming the time is more than simply refraining from idleness or frivolous activities. A person is not good merely because he is not bad. Like Jesus, one must be “about” his “Father’s business” (Luke 2:49), actively seeking opportunity to do good (Gal. 6:10), even to one’s enemies (Matt. 5:44). In the parable of the Unjust Steward, Jesus pointed to the diligence and wisdom of the merchants of the world in conducting their affairs, as an example to the children of light (see on Luke 16:1–12).

Days are evil. The necessity for seizing every opportunity that arises is apparent when one considers how life is exposed continuously to evil of all kinds, not only the prevailing moral evil, but ill-health, persecution, and mental suffering, which deprive the Christian of many opportunities to serve (cf. Eccl. 12:1; Amos 5:13).

17. Wherefore. That is, in view of the argument he has just presented regarding darkness, light, time, and evil days.

Unwise. Gr. aphrones, “senseless,” “foolish.” Compare the use of the word in Luke 11:40; 12:20; 1 Cor. 15:36. It is sin for the Christian not to use his God-given faculties and intelligence in the contemplation of God’s will for him.

Understanding. Textual evidence favors (cf. p. 10) the reading “understand ye.” There can be no wise living without understanding. “The knowledge of the holy is understanding” (Prov. 9:10).

Will of the Lord. To know the will of the Lord should be the supreme aim of the believer (see on John 7:17). The transformed mind has not only a capacity to understand the will of God, but a divinely implanted intuition which is the means of proving it as “good, and acceptable, and perfect” (Rom. 12:2).

18. Be not drunk with wine. Paul has been speaking of darkness and of the foolishness of unwise men, and there are few things more foolish than drunkenness. This evil is frequently condemned in Scripture (Prov. 20:1; Luke 21:34; 1 Cor. 5:11; Gal. 5:21; 1 Tim. 3:3). Paul is probably thinking of it not only as a gratification of appetite, but also as a social evil that glorifies wastefulness, emotional excitement at the expense of good sense, and reckless pursuit of pleasure. Anything that takes man’s reason from him means deterioration of soul and unfitness for the kingdom of God.

Excess. Gr. asoµtia, “debauchery,” “riot.” Compare the use of the word in Titus 1:6; 1 Peter 4:4; cf. Luke 15:13, where the adverb asoµtoµs appears. Dabauchery, revelry, abandonment, excesses of every kind, follow indulgence in wine.

With the Spirit. Or, “in [your] spirit,” which may be considered as referring to the human spirit. The excitement of drunkenness is opposed by the joy and animation of the spirit. The seeking after an earthly stimulant is replaced by the spiritual enthusiasm of the human spirit energized by the Holy Spirit. Although it is true that soberness accompanies the work of the Holy Spirit, nevertheless, the effect of the presence of the Holy Spirit is seen in enthusiastic witnessing for the faith. On the day of Pentecost the demonstration of the Spirit in the words and acts of the disciples was scoffingly compared to drunkenness (Acts 2:13).

19. Speaking to yourselves. Or, “addressing one another” (RSV). There is here perhaps a suggestion of antiphonal singing or responsive chanting, or it may be simply a reference to mutual benefit that is to be gained by common worship. Pliny says, in speaking of early Christians and their worship, “They were in the habit of meeting on a certain fixed day before it was light, when they sang in alternate verses a hymn to Christ, as to a god” (Letters x. 96; Loeb ed., vol. 2, p. 403). One of the first manifestations of being filled with the Spirit is joy in the fellowship of believers and in acts of common worship.

Psalms and hymns and spiritual songs. The distinctions among these three types of praise may be as follows: In general, the psalms were the OT psalms sung to instrumental accompaniment; the hymns, praises to God, composed by the believers and sung by the whole group; while the spiritual songs or odes were of a more general and meditative nature, with or without accompaniment (see Matt. 26:30; Acts 4:24–30; 1 Cor. 14:26; James 5:13; cf. on Col. 3:16). Praise is a most important part of worship.

Making melody. Gr. psalloµ, “to play a stringed instrument,” “to sing a hymn.” The word may thus refer either to instrumental music or to singing in general. Some think psalloµ here refers to the former, inasmuch as “singing” has already been mentioned; others think that in the NT the word means only “to sing.”

In your heart. Praise must spring from the heart and not be merely a performance. Music has ever been used as an aid to worship, and Christianity has elevated and consecrated it. In religious worship the singing must be directed toward God, otherwise it is little more than an exhibition of self. It was this danger that led Calvin and Knox to speak disparagingly of instrumental music. Music does not exist for its own sake, but, like prayer, as a means of approach to God. Indeed, prayer may go forth in many forms, such as words, meditation, music.

20. Giving thanks. “Nothing tends more to promote health of body and of soul than does a spirit of gratitude and praise” (MH 251). The spirit of praise is an antidote to evil and discouragement. When everything else is at its worst, the Christian is at his best and is most cheerful. The spirit of thankfulness prevails in joy or in sorrow, in victory or in defeat, for it is a permanent, sustaining attribute of Christian character (see Col. 3:17; 1 Thess. 5:18).

All things. Things unpleasant as well as pleasant (Job 2:10; Rom. 8:28). There is no special virtue in being thankful merely for blessings received, any more than there is in loving one’s friends (Matt. 5:46). Hardships, like our enemies, are more difficult to live with.

God and the Father. Rather, “God, even the Father.”

In the name of. God is the recipient of thanksgiving, but it is offered in the name of Jesus Christ. The Father is entitled to gratitude because He is our Father (Rom. 8:14–17; Gal. 4:4–6). He has demonstrated His Fatherhood in the giving of His Son; therefore prayer and thanksgiving are offered in the Son’s name. Since through Christ all that the Father has to give has been made available to men, we can approach our God with the utmost confidence (John 14:13; 15:16; 16:23, 24).

21. Submitting yourselves. This general principle of conduct may be related to what has preceded, but it leads naturally to the thought of the following passage, where it is given specific application. Submission, humility, and subjection are essential characteristics of the believer. Before God and one’s fellow men, self is to be brought low. Often the demands we make of one another, even of our rights, are contrary to the spirit of loving ministry, which is the spirit of the gospel (John 13:15, 16; Gal. 5:15). In addition to submission to superiors in age and authority, and respect for those we consider equals, there is also a Christian submission due to those who may be considered inferior in position. This submission reveals itself in consideration, charity, and respect for the personality of all God’s children.

In this general statement of principle the apostle has prepared the way for the detailed instruction he is about to give. He proposes three areas in which the spirit of submission is to find full expression if the relationships involved are to be conducted in a Christian spirit fashion: relations of husbands and wives, of parents and children, and of masters and servants.

Fear of God. Textual evidence favors (cf. p. 10) the reading “fear of Christ,” that is, reverence for Christ.

22. Wives, submit yourselves. Paul ascribes to women a position of subordination in relation to their husbands (cf. 1 Peter 3:1–6). The ethics of Christian relationships within the family are clear when once it is seen that difference and subordination do not in any sense imply inferiority. The submission enjoined upon the wife is of the kind that can be given only between equals, not a servile obedience, but a voluntary submission in the respects in which the man was qualified by his Maker to be head (cf. Gen. 3:16). Every community must, for purposes of organization and existence, have a head. Even in our free age of insistence on the equality of men and women, the man who does not assume the leadership of his family in love is regarded with something akin to contempt by men and women alike. This principle of submission is permanent, but its specific application may vary from age to age according to custom and social consciousness. Compare 1 Cor. 11:3, 7–9; Col. 3:18; 1 Tim. 2:11, 12; Titus 2:5.

Own husbands. This is said, not by way of contrast with other women’s husbands, but to emphasize the holy relationship of possession upon which the submission is founded.

As unto the Lord. Compare the phrase, “as it is fit in the Lord” (Col. 3:18). The wife should see in her relation to her husband a reflection, or illustration, of her relation to Christ.

23. The head. This phrase appearing twice in this verse is without the definite article in the Greek, thus emphasizing the quality of headship. Paul makes the same assertion in 1 Cor. 11:3. At the same time he emphasizes that before God there is “neither bond [slave] nor free, there is neither male nor female” (Gal. 3:28). Distinctions of sex, class, or race are not found among those who are “in Christ”; nevertheless, the different sexes, classes, and races each have their peculiar contribution to make to each other and to society by virtue of their differing qualities. The headship of the husband consists in his ability and responsibility to care for his wife, in the same way that Christ cares for the church.

The body. That is, the church. As Christ is the “saviour of the body,” the church, so the husband should be the protector and sustainer of his wife and family. No question of inferiority or of headship ever arises in a family where the husband shows the same solicitude for the welfare of his wife that Christ shows for His church.

24. Church is subject. What characterizes the subjection of the church to Christ? Willingness, confidence, faith, love. The servitude of love is a most pleasant experience; “my burden is light,” says the Head of the church (Matt. 11:30).

In every thing. That is, of course, in everything that is in harmony with the mind of God, for no loyalty can stand between the individual soul and God.

25. Love your wives. The response of the husband to the wife’s submission is not to give a command, but to love. That immediately makes a partnership out of what otherwise would be a dictatorship. A true husband never utters rude commands. His love will find expression in a variety of ways. It will be given in words of understanding and affection. The husband will properly provide for the wife’s temporal support (1 Tim. 5:8); he will do everything possible to assure her happiness (1 Cor. 7:33); he will give her every honor (1 Peter 3:7). For a definition of the type of love here enjoined (agapan) see on Matt. 5:43.

Gave himself. The supreme test of love is whether it is prepared to forgo happiness in order that the other might have it. In this respect the husband is to imitate Christ, giving up personal pleasures and comforts to obtain his wife’s happiness, standing by her side in the hour of sickness. Christ gave Himself for the church because she was in desperate need; He did it to save her. Likewise the husband will give himself for the salvation of his wife, ministering to her spiritual needs, and she to his, in a spirit of mutual love.

26. Sanctify and cleanse. Christ took away the filthy garments and gave, instead, the robe of His perfect righteousness (see on Matt. 22:11).

Washing. Gr. loutron, “bath,” “bathing place,” or “bathing.” The word occurs elsewhere in the NT only in Titus 3:5, where it appears in the expression “washing of regeneration.” Since the context is that of marriage, there is probably an allusion to the ancient custom of the purifying bath of the bride before marriage. Or the reference may be to baptism. In either case, the idea is that Christ has purified the church. Christ gave Himself for the church that she might become a pure church, and so abide with Him forever.

By. Or, “in,” meaning “by means of.”

Word. Gr. rheµma, “utterance,” “saying,” “statement.” Compare the use of the term in Rom. 10:8, 17; 2 Cor. 13:1; Heb. 1:3. Many commentators see a reference here to the formula used in connection with the rite of baptism (see Matt. 28:19). Others see a reference to the utterance of faith by the new convert (Rom. 10:8–10). Still others apply rheµma to the gospel or to the word of faith preached prior to baptism.

27. Present. Gr. paristeµmi, “to place beside,” “to present.” Compare the use of the word in 2 Cor. 4:14; Col. 1:22, 28; Jude 24. Christ presents the church, the bride, to Himself. Christ came down to save His bride. Later as Bridegroom He receives her into the glorious home He has prepared (cf. John 14:2, 3).

Glorious. Gr. endoxos, “in honor,” “in splendor.” An interesting comparison is found in Ps. 45:10–14. This passage concerning Christ and the church throws into bold relief the splendor and beauty of the marital relationship, as Paul envisages it. The union of Christ and the church is no less a reality than the union of man and wife.

Spot, or wrinkle. This condition will not be until Christ comes again. The tares and the wheat will grow together until the harvest (Matt. 13:30). Then the tares will be removed and the church will be pure.

Holy. Gr. hagios (see on Rom. 1:7). The apostle has perhaps gone beyond the comparison with marriage in his discussion of the ultimate condition to which the church is to attain.

Without blemish. Compare Eph. 1:4; Col. 1:22; Heb. 9:14.

28. So. Paul has briefly digressed to speak of the glorified church, and he now returns to his subject and stresses the chief element in which earthly marriage is like the union of Christ and the church—that of unfailing, self-sacrificing love. “So” refers to the description of the love of Christ in vs. 25–27.

As their own bodies. Not because self-love is the highest ideal, but because husband and wife are one body, one flesh (cf. Gen. 2:24; Eph. 5:31). As a man protects his own body from danger and discomfort, so he will give his wife equal consideration. Paul is stressing the essential unity that should prevail.

Loveth himself. This is because their interest are the same, their ideals correspond, their spiritual goals are identical. When he promotes her welfare he is promoting his own, not only because they are closely bound together, but because she imparts to him the happiness he brings to her. Kindness begets kindness.

29. No man ever. Paul is stating a general truth. A man must be mentally unbalanced to hate his flesh.

Nourisheth. Gr. ektrephoµ, “to nurture,” “to bring up.” In ch. 6:4 the word is used for the bringing up of children. A good husband is sometimes spoken of as being “a good provider” for his family.

Cherisheth. Gr. thalpoµ, primarily “to warm,” hence, “to foster,” “to cherish.” The word appears elsewhere in the NT only in 1 Thess. 2:7, where Paul asserts that he cared for the Thessalonians “as a nurse cherisheth her children.”

30. Members. Gr. meleµ, “limbs,” or “parts [of the body]” (see on 1 Cor. 12:12; cf. Rom. 12:4, 5; Cor. 6:15; Eph. 4:25). There is an intimate union between Christ and His body.

Flesh, … bones. Textual evidence favors (cf. p. 10) the omission of these last two phrases. The expression suggests the declaration of Gen. 2:23, “This is now bone of my bones, and flesh of my flesh,” the words in which Adam described the closeness of the relationship between himself and Eve. These words, if included, are figuratively employed. As the life that sustains the vine flows to the branches and becomes the source of their life (John 15:1–8), so the believer gathers all his spiritual life and graces from Christ. He can do nothing of himself, and he would perish spiritually—and eventually physically—if separated from his Lord.

31. For this cause. A quotation from Gen. 2:24 (see on Gen. 2:24; Matt. 19:5).

One flesh. Male and female are complementary, making together, as it were, one perfect being. Any serious contemplation of this thought would prohibit the frivolous manner in which many marriages are contracted, sometimes with the deliberate intention of divorce if they should not work out. God intended that marriage should be a lifelong association, and any society that treats lightly the institution has within it the seeds of its own destruction. The family is too fundamental a unit of society to be tampered with. Christ also desires His union with His people to be everlasting (John 10:28, 29).

32. A great mystery. Rather, “this mystery is great.” For a comment on “mystery” see on Rom. 11:25. The word suggests, in NT usage, something that has been hidden, particularly a spiritual truth, but is now revealed. Paul is saying that the revealed mystery of the union of husband and wife is indeed a great and profound truth, but that he is applying it to the union of Christ and His church. While human marriage can be understood, the mystic union of Christ and believer, though a revealed truth, is still beyond our complete apprehension; we still “see through a glass, darkly” (1 Cor. 13:12).

33. Nevertheless. Paul resumes the subject he has been discussing in vs. 21–29. After the digression regarding the love Christ has shown for His church, the apostle turns to that which all should grasp, the duty of husband and wife to each other, and proceeds to make a practical personal and individual application of the truth he has been enunciating.

Every one. Paul emphasizes the idea of individual responsibility and privilege.

Love his wife. See on v. 28.

Reverence. Literally, “fear,” “respect.” Paul does not mean cringing fear; that would be out of keeping with the counsel he has been giving. This honor and respect that is urged in no way eliminates love on the part of the wife. It means that God’s natural order in the family should not be subverted, and that the special function of leadership that God has laid upon the husband should be regarded (see on v. 23). Where there is mutual love and respect, questions of domination or alienation will not arise.

Ellen G. White comments

1 DA 827; Ed 95; ML 58; MM 201; 8T 191

1, 2 AA 37, 39; COL 120; Ed 95; Ev 697; TM 170; 5T 252

1–4GC ix; SR 242; TM 66; 7T 31

1–47AA 35–46; SR 241–247; 9T 196

2 7T 213

2–4ML 60; 8T 15

3–5AA 39

4 DA 821; EW 24; 7T 213; 8T 26

5 AA 87

5–8SR 243

6–8, 13AA 40

13–16TM 66

14–18AA 41

17 EW 78; GC 611

19 PP 110

21 GC 611; ML 62

22–25AA 41

23 FE 535

25–27SR 244

26, 27, 29 AA 42

29 GC 546

30 1T 203

31, 32 AA 42

34 GC 546

36 AA 165

37, 38 SR 245

37–39AA 43

38 SC 23

38, 39 GC ix

39 8T 57

41 AA 22, 44; COL 120; DA 275, 770, 827; Ev 35, 699; ML 61; SR 245; 8T 15, 21, 26

41–47WM 271

43 Ev 35

46 AA 45

46, 47 MB 137; 5T 239

47 COL 121; EW 174; GC 379; 7T 32

1 5T 249; 9T 283

1, 2 5T 173

2 AH 114; COL 156; DA 563; GW 160; MH 361, 396; 2T 127; 7T 46

3 PP 496

4 Ev 644

5 GC 541; 5T 270

8 2T 488; 3T 199; 6T 335

9 SL 80; 3T 65

11 AA 290; MB 69; MYP 390; PK 252; TM 87; 1T 279; 2T 441; 3T 239; 5T 76, 164

14 DA 320; TM 451; 2T 71, 114; 5T 134, 367, 388

14–16GC 602

15 3T 482; 7T 104

15, 16 AA 470; ML 115

15–201T 509

16 CM 47; COL 342; CT 46; 2T 48, 301, 317, 321, 501; 5T 19, 353, 549; 6T 149, 200

17 MM 330

18 MB 31; MH 246

18, 19 ML 90

19 AH 510; CT 234; Ev 510, 512, 630; ML 56, 174; PP 289; 2T 417, 435

20 ML 153

21 3T 361; 5T 108

22 AH 115

22–25AH 114; 1T 307; 7T 46

23 AH 215

23–25AH 95

24, 25 AH 103, 106; MH 361

24–28MB 64

25 AA 470; Ed 268; TM 53

25, 26 AH 117

25–27ML 249; 1T 339; 6T 129

25–28MH 356

26, 27 2T 111, 473

27 AA 470; COL 310; GC 425, 484, 490; MH 130; MYP 105, 144; PK 489; 1T 163, 533; 2T 453; 5T 214, 592; 6T 261; 8T 171

29 AH 25; PP 46