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“Christ and the Church: The Marriage Standard”· Ephesians 5:22–33
Translation
King James Version
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.
Complete Jewish Bible
“Therefore a man will leave his father and mother and remain with his wife, and the two will become one.”
Berean Standard Bible
“For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh.”
American Standard Version
For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh.
World English Bible Messianic
“For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.”
Geneva Bible (1599)
For this cause shall a man leaue father and mother, and shall cleaue to his wife, and they twaine shalbe one flesh.
Young's Literal Translation
`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;'
In the KJVVerse 29,336 of 31,102 · 94.3%
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers Ephesians 5:21–33.
Passage under commentEphesians 5:21–33
21¶ Submitting yourselves one to another in the fear of God.
22Wives, submit yourselves unto your own husbands, as unto the Lord.
23For 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.
24Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing.
25Husbands, love your wives, even as Christ also loved the church, and gave himself for it;
26That he might sanctify and cleanse it with the washing of water by the word,
27That 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.
28So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
29For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
30For we are members of his body, of his flesh, and of his bones.
31For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh.
32This is a great mystery: but I speak concerning Christ and the church.
33Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule Eph 5:21. 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 Eph 5:22 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 (Eph 5:22), 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, Eph 5:23. 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 (Eph 5:24), 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 (Eph 5:25); 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 (Eph 5:26) - 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., Eph 5:27. 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., Eph 5:28. 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, Eph 5:29 - (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, Eph 5:30. 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, Eph 5:32. 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, Eph 5:33. "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.
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Historical interpretation
Four Centuries of Reception
12 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Ante-NicenePost-Nicene
100200300400
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Above all, with His holy and undefiled hands He formed man, the most excellent [of His creatures], and truly great through the understanding given him — the express likeness of His own image. For thus says God: "Let us make man in our image, and after our likeness. So God made man; male and female He created them." [Genesis 1:26-27] Having thus finished all these things, He approved them, and blessed them, and said, "Increase and multiply." [Genesis 1:28] We see, then, how all righteous men have been adorned with good works, and how the Lord Himself, adorning Himself with His works, rejoiced. Having therefore such an example, let us without delay accede to His will, and let us work the work of righteousness with our whole strength.
For, inasmuch as Adam straightway predicted that "great mystery of Christ and the church," when he said, "This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh," he experienced the influence of the Spirit.
I shall now endeavour, from my point of view, to prove that the same God is (the God) of the man and of Christ, of the woman and of the Church, of the flesh and the spirit, by the apostle's help who applies the Creator's injunction, and adds even a comment on it: "For this cause shall a man leave his father and his mother, (and shall be joined unto his wife), and they two shall be one flesh. This is a great mystery." In passing, (I would say that) it is enough for me that the works of the Creator are great mysteries in the estimation of the apostle, although they are so vilely esteemed by the heretics.
But why enlarge on such a subject? When the very apostle whom our heretics adopt, interprets the law which allows an unmuzzled mouth to the oxen that tread out the corn, not of cattle, but of ourselves; and also alleges that the rock which followed (the Israelites) and supplied them with drink was Christ; teaching the Galatians, moreover, that the two narratives of the sons of Abraham had an allegorical meaning in their course; and to the Ephesians giving an intimation that, when it was declared in the beginning that a man should leave his father and mother and become one flesh with his wife, he applied this to Christ and the church.
if, however, (it take place) a second time, or oftener, immediately (the flesh) ceases to be "one," and there will not be "two (joined) into one flesh," but plainly one rib (divided) into more. But when the apostle interprets, "The two shall be (joined) into one flesh" of the Church and Christ, according to the spiritual nuptials of the Church and Christ (for Christ is one, and one is His Church), we are bound to recognise a duplication and additional enforcement for us of the law of unity of marriage, not only in accordance with the foundation of our race, but in accordance with the sacrament of Christ.
What kind of yoke is that of two believers, (partakers) of one hope, one desire, one discipline, one and the same service? Both (are) brethren, both fellow servants, no difference of spirit or of flesh; nay, (they are) truly "two in one flesh." Where the flesh is one, one is the spirit ton.
Moreover, that Nicostratus, having lost the diaconate of sacred administrations, because he had abstracted the Church's money by a sacrilegious fraud, and disowned the deposits of the widows and orphans, did not wish so much to come into Africa as to escape thither from the city, from the consciousness of his rapines and his frightful crimes. And now a deserter and a fugitive from the Church, as if to have changed the clime were to change the man, he goes on to boast and announce himself a confessor, although he can no longer either be or be called a confessor of Christ who has denied Christ's Church. For when the Apostle Paul says, "For this cause shall a man leave his father and mother, and shall cleave unto his wife; and they two shall be one flesh. This is a great mystery; but I speak concerning Christ and the Church; " -when, I say, the blessed apostle says this, and with his sacred voice testifies to the unity of Christ with the Church, cleaving to one another with indivisible links, how can he be with Christ who is not with the spouse of Christ, and in His Church? Or how does he assume to himself the charge of ruling or governing the Church, who has spoiled and wronged the Church of Christ?
For thus will it be most certainly agreed that the Church is formed out of His bones and flesh; and it was for this cause that the Word, leaving His Father in heaven, came down to be "joined to His wife; "
"For this cause shall a man leave his father and mother, and shall cleave to his wife, and the twain shall become one flesh."
Behold again a third ground of obligation; for he shows that a man leaving them that begat him, and from whom he was born, is knit to his wife; and that then the one flesh is, father, and mother, and the child, from the substance of the two commingled. For indeed by the commingling of their seeds is the child produced, so that the three are one flesh. Thus then are we in relation to Christ; we become one flesh by participation, and we much more than the child. And why and how so? Because so it has been from the beginning.
Now why did he not say of the wife also, She shall be joined unto her husband? Why, I say, is this? Because he was discoursing concerning love, and was discoursing to the husband. For to her indeed he discourses concerning reverence, and says, "the husband is the head of the wife", and again, "Christ is the Head of the Church." Whereas to him he discourses concerning love, and commits to him this province of love, and declares to him that which pertains to love, thus binding him and cementing him to her. For the man that leaves his father for the sake of his wife, and then again, leaves this very wife herself and abandons her, what forbearance can he deserve?
The same allegorical interpretation applies both to Christ and to the church, that Adam is to prefigure Christ and Eve the church. For “the last Adam was made a lifegiving spirit.” Just as the whole human race is born from Adam and his wife, so the whole multitude of believers has been born of Christ and the church.
If Christ cleaved to the church so that they became one flesh, in what way did he “leave” his Father? In what way did he “leave” his mother? He left his Father in the sense that, when he was in the form of God he … emptied himself, assuming the form of a slave. … That means that he left the Father, not by deserting him or withdrawing from him but by coming to humanity in a lowly form in which he temporarily divested his glory with the Father.
You are to respect the first law [of creation], he says in effect, which was laid down along with the fashioning of the woman and implanted in human nature.… This is the fruit of marriage: One child comes of two partners. The apostle, having recalled the holy requirement of marriage [that the two shall become one flesh], shows that this is illustrated also in the spiritual marriage. He not only demonstrates it but virtually shouts it out.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Ephesians 5:31, a direct quotation from the Genesis creation narrative, serves as the scriptural bedrock for the Apostle Paul's profound exposition on the nature of Christian marriage. Within the larger context of marital roles and responsibilities, this verse encapsulates the divine design for a man and woman to establish a new, independent family unit, forging an indissoluble bond characterized by holistic unity, mirroring the mysterious and unbreakable union between Christ and His Church.
Context
Literary Context
This verse is strategically placed at the climax of Paul's instructions regarding marital relationships in Ephesians 5:22-33. Paul has just exhorted wives to submit to their husbands as to the Lord, and husbands to love their wives as Christ loved the church and gave Himself up for her. Verse 31, a direct quote from Genesis 2:24, provides the theological and creational foundation for the unique unity he describes. It immediately precedes Paul's declaration in Ephesians 5:32 that "This is a great mystery: but I speak concerning Christ and the church," revealing that human marriage is a profound earthly illustration of a heavenly reality. Thus, the verse functions as the Old Testament proof-text for the New Testament mystery Paul is unfolding.
Historical & Cultural Context
In the Greco-Roman world of Paul's time, marriage was primarily a social and economic arrangement, often patriarchal, with women having limited rights compared to men. While Jewish tradition, rooted in the Old Testament, held a higher view of marriage as a divine institution for procreation and companionship, Paul's teaching elevates it further. By quoting Genesis 2:24, Paul grounds Christian marriage not in cultural norms or legal contracts, but in God's original design at creation. The concept of "leaving" implied a shift in primary allegiance from the extended family (paterfamilias) to the new marital unit, a radical idea in cultures where familial obligations were paramount. The emphasis on "one flesh" would have challenged the transactional view of marriage, asserting a profound, holistic unity that transcended mere social convention.
Key Themes
Ephesians 5:31 contributes significantly to several key themes within the letter and broader biblical theology. Firstly, it underscores the divine institution of marriage, emphasizing that its structure and purpose originate with God, not human convention, as seen in Genesis 1:27-28. Secondly, the verse highlights the covenantal nature of marriage, implying a permanent, exclusive bond that transcends mere physical union to encompass emotional, spiritual, and legal unity. This is reinforced by the concept of "leaving" one's original family and "cleaving" to a spouse. Thirdly, the phrase "one flesh" powerfully conveys the theme of holistic unity and new identity formed in marriage, where two distinct individuals become an indivisible whole. Finally, and most significantly within Ephesians, this verse serves as the essential Old Testament prefigurement for the mystery of Christ and the Church, revealing how the intimate, unified relationship between husband and wife is a living parable of Christ's sacrificial love for His bride, the Church, a theme central to Ephesians 5.
Exposition and Analysis
Key Word Analysis
This term refers to a human being, encompassing both male and female, though in this context, it specifically refers to the male who initiates the "leaving." Its usage here emphasizes the universal applicability of the principle of marriage for humanity as designed by God.
Derived from "kata" (down) and "leipo" (to leave), this word means "to leave down," "to leave behind," or "to abandon." In the context of marriage, it signifies a decisive and intentional separation from the primary family unit (father and mother) in terms of ultimate authority and allegiance, establishing a new, independent household. It implies a shift in foundational loyalty, not necessarily a severing of all family ties.
A compound of "pros" (to, toward) and "kolláō" (to glue, to cleave), this verb literally means "to glue to" or "to adhere." It powerfully conveys the idea of a strong, permanent, and intimate bond. The imagery is one of two separate entities becoming so firmly attached that they are difficult to separate, signifying the indissoluble nature of the marital covenant.
While "sarx" can refer to the physical body, in the phrase "one flesh," it signifies a comprehensive and holistic unity that transcends mere physical intimacy. It denotes a shared identity, a profound spiritual, emotional, and legal oneness, encompassing every aspect of the couple's being. It implies a new, indivisible entity formed by the union.
Verse Breakdown
"For this cause shall a man leave his father and mother,"
This clause establishes the necessary precondition for marriage: a man's decisive separation from his family of origin. This "leaving" is not abandonment but a reordering of primary loyalties, signifying the establishment of a new, independent household where the marital bond takes precedence over all other human relationships. It underscores the unique and foundational nature of the new family unit.
"and shall be joined unto his wife,"
This phrase describes the active and intentional commitment to the spouse. The Greek word "proskolláō" (to cleave, to glue to) emphasizes the profound and permanent adhesion that occurs in marriage. It signifies an unbreakable bond, a deep and enduring attachment, and a covenantal commitment that forms the very core of the marital relationship.
"and they two shall be one flesh."
This culminating phrase defines the ultimate outcome and essence of marriage. Originating in Genesis 2:24, "one flesh" signifies a holistic unity—physical, emotional, spiritual, and legal—where two distinct individuals become an indivisible entity. It speaks to a shared life, shared identity, and profound intimacy, reflecting the new creation that occurs in the marital union.
Literary Devices
Ephesians 5:31 is rich with literary devices that amplify its theological significance. The most prominent is Allusion, as Paul directly quotes Genesis 2:24. This allusion grounds Paul's teaching on marriage in the foundational creation narrative, establishing its divine origin and timeless validity. The phrase "one flesh" functions as a powerful Metaphor, describing the profound and comprehensive unity of husband and wife that transcends mere physical union to encompass their entire being—spiritual, emotional, and legal. This metaphor speaks to a new, indivisible identity formed in marriage. Furthermore, the entire passage, including verse 31, serves as an Analogy, where the human institution of marriage is presented as a profound earthly reflection or type of the divine relationship between Christ and His Church. Paul explicitly states this connection in the subsequent verse Ephesians 5:32, revealing the deeper, spiritual reality that marriage points to.
Theological and Thematic Connections
Ephesians 5:31 stands as a cornerstone for understanding the Christian doctrine of marriage. It asserts marriage as a divine institution, established by God at creation, not a mere human convention. The "leaving and cleaving" principle signifies the formation of a new, primary covenantal unit, where the marital bond takes precedence over all other human relationships. The profound concept of "one flesh" highlights the holistic, indivisible unity intended for husband and wife—a spiritual, emotional, physical, and legal oneness that forms a new identity. Theologically, this verse is crucial because Paul immediately connects it to the "great mystery" of Christ and the Church. Thus, human marriage, with its call to sacrificial love, mutual submission, and profound unity, becomes a living parable, a visible sign pointing to the invisible reality of Christ's covenantal relationship with His bride. It underscores that marriage is ultimately about God's glory and His redemptive plan, serving as a powerful illustration of the Gospel.
Reflection and Application
Ephesians 5:31 offers a timeless and transformative blueprint for marriage, challenging couples to embrace God's design for their union. The command to "leave father and mother" calls for a conscious and deliberate shift in allegiance, prioritizing the marital relationship above all other human bonds, including those with parents. This does not imply disrespect or abandonment of family, but rather the establishment of a new, independent family unit with its own distinct identity and priorities. The subsequent call to be "joined unto his wife" emphasizes the active, ongoing commitment required to cultivate a deep, permanent, and exclusive bond. This "cleaving" involves emotional intimacy, spiritual partnership, and practical interdependence. Finally, the profound concept of becoming "one flesh" challenges couples to pursue holistic unity in every aspect of their lives—sharing resources, making joint decisions, nurturing physical intimacy, and fostering a deep spiritual connection. This verse reminds us that marriage is not merely a social contract or a romantic ideal, but a sacred covenant designed by God to reflect the mysterious and unbreakable bond between Christ and His Church. It underscores the profound commitment, intentionality, and divine purpose inherent in a healthy, enduring union, calling couples to live out this sacred mystery in their daily lives.
Questions for Reflection
FAQ
Why does Paul quote Genesis 2:24 in Ephesians 5:31?
Paul quotes Genesis 2:24 in Ephesians 5:31 to provide the divine, creational foundation for his teaching on marriage. He is not merely giving practical advice but revealing the theological depth of the institution. By grounding marriage in God's original design, Paul elevates its significance, demonstrating that it is a sacred covenant with a transcendent purpose. Immediately following this quote, in Ephesians 5:32, Paul reveals the ultimate reason: "This is a great mystery: but I speak concerning Christ and the church." Thus, the Genesis quote serves as the Old Testament prefigurement, establishing that human marriage, in its "one flesh" unity, is a profound earthly analogy for the spiritual union between Christ and His Church.
What does it mean for "they two shall be one flesh" in marriage?
The phrase "one flesh" (Greek: mía sárx) signifies a profound and comprehensive unity that extends far beyond mere physical intimacy. It encompasses a holistic oneness—spiritual, emotional, mental, and legal. When a man and woman become "one flesh," they form a new, indivisible entity, a new family unit. This means a shared identity, shared resources, shared purpose, and a deep, exclusive intimacy that impacts every aspect of their lives. It implies a breaking of former primary allegiances (leaving father and mother) to form a new, paramount bond. This unity is so profound that, biblically, it is seen as a new creation, reflecting the indivisible bond between Christ and His Church.
Does "a man leave his father and mother" mean he should cut off ties with his parents?
No, "leaving" does not mean cutting off or abandoning one's parents. Rather, it signifies a reordering of primary loyalties and allegiances. Before marriage, a person's primary human relationship is typically with their parents. Upon marriage, the spouse becomes the new primary human relationship, and the marital unit becomes the new, independent family. This involves establishing a separate household, making joint decisions as a couple, and prioritizing the needs and well-being of the spouse above all other family members. While honoring parents remains a lifelong biblical command (Ephesians 6:2-3), the "leaving" ensures that the new marital covenant is unhindered and can flourish as God intended.
Christ-Centered Fulfillment
Ephesians 5:31, by quoting Genesis 2:24, lays the foundational truth that human marriage is not merely a social construct but a divine institution designed to point to a greater reality: the relationship between Christ and His Church. The "leaving and cleaving" of a man to his wife, resulting in "one flesh," finds its ultimate fulfillment and most profound meaning in Christ. Just as a man leaves his former life to be joined to his wife, Christ "left" the glory of heaven to be united with humanity, taking on flesh (John 1:14). His "cleaving" to the Church is demonstrated in His ultimate act of sacrificial love, giving Himself up for her (Ephesians 5:25), to make her holy and present her to Himself as a radiant bride (Ephesians 5:26-27). The "one flesh" union in marriage beautifully prefigures the spiritual, mystical union between Christ and believers, where the Church is His body (Ephesians 1:22-23), and believers are united with Him in an unbreakable, life-giving bond. This divine marriage culminates in the "marriage supper of the Lamb" (Revelation 19:7-9), where the Church, the Bride, is eternally united with her Bridegroom, Christ, fulfilling the deepest meaning of "one flesh" in a cosmic, redemptive sense.