TRV
Translation
Complete Jewish Bible
There is profound truth hidden here, which I say concerns the Messiah and the Messianic Community.
American Standard Version
This mystery is great: but I speak in regard of Christ and of the church.
World English Bible Messianic
This mystery is great, but I speak concerning Messiah and of the assembly.
Geneva Bible (1599)
This is a great secrete, but I speake concerning Christ, and concerning the Church.
Young's Literal Translation
this secret is great, and I speak in regard to Christ and to the assembly;
See also
In the KJVVerse 29,337 of 31,102
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Commentary on Ephesians 5 verses 21–33
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.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 21–33. Public domain.
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Irenaeus (Reporting Valentinian Views)AD 202
Against Heresies Book I
They declare also that Paul has referred to the conjunctions within the Pleroma, showing them forth by means of one; for, when writing of the conjugal union in this life, he expressed himself thus: "This is a great mystery, but I speak concerning Christ and the Church."
TertullianAD 220
Against Marcion Book V
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 I am speaking," says he, "of Christ and the Church." This he says in explanation of the mystery, not for its disruption.
TertullianAD 220
AGAINST MARCION 5.18.10
Small in the eyes of heretics but great in the eyes of the apostles are the Creator’s works. Of just such a great mystery the apostle speaks when he says: “But I speak of Christ and the church.” He says this to confirm the mystery, not to undermine it. He shows us that the mystery was prefigured beforehand by the One who is the author of the mystery.
TertullianAD 220
A Treatise on the Soul
What had he that was spiritual? Is it because he prophetically declared "the great mystery of Christ and the church? " "This is bone of my bone, and flesh of my flesh: she shall be called Woman.
TertullianAD 220
On Fasting
However, even (Adam) himself at that time, reverting to the condition of a Psychic after the spiritual ecstasy in which he had prophetically interpreted that "great sacrament" with reference to Christ and the Church, and no longer being "capable of the things which were the Spirit's," yielded more readily to his belly than to God, heeded the meat rather than the mandate, and sold salvation for his gullet! He ate, in short, and perished; saved (as he would) else (have been), if he had preferred to fast from one little tree: so that, even from this early date, animal faith may recognise its own seed, deducing from thence onward its appetite for carnalities and rejection of spiritualities.
Methodius of OlympusAD 311
SYMPOSIUM 3.8.71
The apostle’s aim was not amiss when he compared the first condition of Adam with that of Christ. It is a perfectly accurate analogy: the church is generated from Adam’s bones and flesh. For her sake the Word left his Father in heaven. He came down to be bonded with this woman, the church. Then he fell into the sleep of his passion. He willingly died for her.… He did this to make her ready for the blessed seed which he himself sows secretly in her, which she cherishes in the depth of her soul. The seed is sown that the church might receive it and fashion it like a woman, to bring forth and foster excellence.
Methodius of OlympusAD 311
Methodius Discourse III. Thaleia
Yet, while everything else seems rightly spoken, one thing, my friend, distresses and troubles me, considering that that wise and most spiritual man-I mean Paul-would not vainly refer to Christ and the Church the union of the first man and woman,
Didymus the BlindAD 398
ON GENESIS 102
We find frequently in the writings of the blessed Paul principles conducive to a higher (anagogic) interpretation. This is evident when he writes “This mystery is a profound one, and I am saying that it refers to Christ and his church.”
John ChrysostomAD 407
Homily on Ephesians 20
"This is great mystery: but I speak in regard of Christ and of the Church."
Why does he call it a great mystery? That it was something great and wonderful, the blessed Moses, or rather God, intimated. For the present, however, saith he, I speak regarding Christ, that having left the Father, He came down, and came to the Bride, and became one Spirit. "For he that is joined unto the Lord is one Spirit." And well saith he, "it is a great mystery." And then as though he were saying, "But still nevertheless the allegory does not destroy affection," he adds,
For indeed, in very deed, a mystery it is, yea, a great mystery, that a man should leave him that gave him being, him that begat him, and that brought him up, and her that travailed with him and had sorrow, those that have bestowed upon him so many and great benefits, those with whom he has been in familiar intercourse, and be joined to one who was never even seen by him and who has nothing in common with him, and should honor her before all others. A mystery it is indeed. And yet are parents not distressed when these events take place, but rather, when they do not take place; and are delighted when their wealth is spent and lavished upon it. A great mystery indeed! and one that contains some hidden wisdom. Such Moses prophetically showed it to be from the very first; such now also Paul proclaims it, where he saith, "concerning Christ and the Church."
This then is marriage when it takes place according to Christ, spiritual marriage, and spiritual birth, not of blood, nor of travail, nor of the will of the flesh. Such was the birth of Christ, not of blood, nor of travail. Such also was that of Isaac. Hear how the Scripture saith, "And it ceased to be with Sarah after the manner of women." Yea, a marriage it is, not of passion, nor of the flesh, but wholly spiritual, the soul being united to God by a union unspeakable, and which He alone knoweth. Therefore he saith, "He that is joined unto the Lord is one spirit." Mark how earnestly he endeavors to unite both flesh with flesh, and spirit with spirit. And where are the heretics? Never surely, if marriage were a thing to be condemned, would he have called Christ and the Church a bride and bridegroom; never would he have brought forward by way of exhortation the words, "A man shall leave his father and his mother"; and again have added, that it was "spoken in regard of Christ and of the Church." For of her it is that the Psalmist also saith, "Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house. So shall the king desire thy beauty." Therefore also Christ saith, "I came out from the Father, and am come." But when I say, that He left the Father, imagine not such a thing as happens among men, a change of place; for just in the same way as the word "go forth" is used, not because He literally came forth, but because of His incarnation, so also is the expression, "He left the Father."
JeromeAD 420
Commentary on Ephesians 5:32
Gregory of Nazianzus, a very eloquent man and outstandingly versed in the Scriptures, used to say while discussing this passage with me: See how great the promise in this passage is! The apostle, interpreting it as an analogy of Christ and the church, does not himself even profess to have expounded it as the dignity of the idea demanded. He is in effect saying: “I know that this analogy is full of ineffable promises. It requires a divine heart in its interpretation. But in the weakness of my understanding I can only say that in the meantime it should be interpreted as Christ in relation to the church. Nothing is greater than Christ and the church. Even all that is said of Adam and Eve is to be interpreted with reference to Christ and the church.”
Augustine of HippoAD 430
ON MARRIAGE AND CONCUPISCENCE 1.23
The apostle speaks of a great mystery in the relation of Christ and the church. That which is great in respect of Christ and the church may seem less auspicious in the relation between husbands and wives. But in marriage it still represents the mystery of an inseparable bond.
Fulgentius of RuspeAD 533
ON THE INCARNATION 41
Any soul that cleaves faithfully to Christ is like a wife living faithfully with her husband. Even in chaste wedlock she may grieve the mind of her husband. But she preserves the faith of the marriage bed with chaste purity. Prudently and temperately she orders the husband’s household. Even while she falls short of meeting his needs she lives chastely and faithfully with him. Though human infirmity often causes her to transgress against him, conjugal chastity makes her cleave with pleasure to her husband.
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 5:32 serves as a profound interpretive key to the preceding discourse on marriage, revealing that the human institution of husband and wife becoming "one flesh" is not merely a social construct but a divinely ordained parable. Paul declares this truth to be a "great mystery"—a spiritual reality previously hidden but now disclosed by God—which specifically concerns the intimate, covenantal relationship between Christ and His church, thereby elevating marriage to a sacred analogy of cosmic proportions.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Ephesians 5:32 employs several significant literary devices. The most prominent is Symbolism and Analogy. Paul uses the earthly institution of marriage, particularly the "one flesh" union from Genesis 2:24, as a profound symbol and analogy for the spiritual union between Christ and the church. This elevates human marriage from a mere social contract to a living parable of divine love and covenant. The term "mystery" itself functions as a literary device, signaling a divine Revelation of previously hidden truth. Paul's declaration that he is "speaking concerning Christ and the church" acts as a Climax or Interpretive Key, providing the ultimate meaning and purpose for the entire preceding discussion on marriage. This interpretive move transforms the understanding of marriage for the Christian reader, imbuing it with sacred significance.
THEOLOGICAL AND THEMATIC CONNECTIONS
Ephesians 5:32 is a theological linchpin, transforming the understanding of marriage from a mere social convention into a profound theological truth. It asserts that human marriage, in its deepest essence, is a divinely designed reflection of the ultimate covenantal relationship between Christ and His church. This elevates the institution of marriage to a sacred status, revealing that its purpose extends beyond procreation and companionship to embody God's redemptive plan and the intimate union He shares with His people. It underscores the profound love, sacrifice, and unity that characterize Christ's relationship with His bride, the church, providing a divine blueprint for human marital love.
REFLECTION AND APPLICATION
This "great mystery" profoundly impacts how we view both marriage and the church. For those who are married, it serves as an incredibly high and holy calling. Your union is not just about you; it is meant to be a living, breathing parable of Christ's sacrificial love for His church and the church's responsive, devoted submission to Him. This understanding should inspire deeper commitment, greater patience, more profound forgiveness, and a relentless pursuit of self-giving love within the marital bond. For all believers, whether married or single, this verse enriches our appreciation for the church. It is not merely an organization, a building, or a social club, but the beloved bride of Christ, for whom He gave everything. This truth should ignite a passionate love for the body of Christ, fostering unity, service, and a deep sense of belonging. Ultimately, recognizing marriage as a reflection of Christ and the church reminds us that God's design for human relationships is intricately linked to His ultimate plan of redemption, embedding profound spiritual truths within our most intimate earthly experiences.
Questions for Reflection
FAQ
What does Paul mean by "mystery" in this verse?
Answer: In Pauline theology, a "mystery" (Greek: mystḗrion) does not refer to something unknowable or mystical in the modern sense, but rather a divine truth previously hidden in God's eternal plan and now revealed through Christ and the apostles. In Ephesians 5:32, the "great mystery" is the profound spiritual reality that the human institution of marriage, particularly the "one flesh" union, is a divinely ordained symbol or analogy for the intimate, covenantal relationship between Christ and His church. It's a truth that God has now chosen to disclose, illuminating His eternal purpose for the church as the bride of Christ.
How does this verse connect to Genesis 2:24?
Answer: Paul directly quotes Genesis 2:24 in Ephesians 5:31 before stating Ephesians 5:32. Genesis 2:24 describes the foundational principle of marriage: "Therefore a man shall leave his father and his mother and hold fast to his wife, and they shall become one flesh." Paul uses this foundational passage not just to teach about human marriage, but to reveal its deeper, spiritual meaning. He clarifies that while the "one flesh" principle applies to husband and wife, its ultimate and "great mystery" points to the spiritual "one flesh" union between Christ and His church. Thus, Genesis 2:24 provides the earthly analogy, and Ephesians 5:32 reveals its heavenly fulfillment and true significance.
CHRIST-CENTERED FULFILLMENT
Ephesians 5:32 is profoundly Christ-centered, revealing that the ultimate purpose and meaning of marriage find their fulfillment in the person and work of Jesus Christ. The "great mystery" Paul unveils is that the intimate, self-sacrificing love of a husband for his wife, leading to a "one flesh" union, is a divinely ordained shadow of Christ's unparalleled love for His church. Christ, as the heavenly Bridegroom, left His Father's side in glory to cleave to His bride, the church, offering Himself up as a spotless sacrifice to sanctify and cleanse her, making her holy and blameless before God (Ephesians 5:25-27). Just as Adam's deep sleep preceded the formation of Eve from his side, Christ's death on the cross brought forth the church, His very body, from His wounded side. This verse foreshadows the glorious consummation of this divine marriage, anticipated in the "marriage supper of the Lamb" (Revelation 19:7-9) and the New Jerusalem, described as the "bride, the wife of the Lamb" (Revelation 21:2). Thus, human marriage, in its beautiful design, continually points to the ultimate reality of Christ's covenantal love and His eternal union with His redeemed people.