Efésios 5:32

DISCOURSE: 2124
UNION BETWEEN CHRIST AND HIS PEOPLE

Efésios 5:32. This is a great mystery: but I speak concerning Christ and the Church.

CHRISTIANITY is a mystery altogether—a great mystery: as it is written, “Great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory [Note: 1 Timóteo 3:16.].” Every part of it is mysterious: its plan, as concerted between the Father and the Son [Note: Colossenses 2:2.]; its propagation, so as to incorporate in one body the whole world both of Jews and Gentiles [Note: Romanos 11:25.Efésios 1:9.]; the representations given of it in emblematic types from the foundation of the world. Amongst these, the marriage of our first parents is worthy of particular attention. It is that to which the Apostle especially refers in the passage before us. The very words spoken by Adam on that occasion are quoted by him [Note: Gênesis 2:23. with ver. 30, 31.]. They appear, indeed, at first sight, to be spoken only in reference to marriage generally: but he declares, and pronounces it “a great mystery,” that “he spake concerning Christ and the Church.”

Here it is evident that there was one thing spoken, and another intended; and, consequently, if we would fully enter into the Apostle’s mind, we must consider,

I. The subject ostensibly proposed—

He is speaking of the duties which men owe to each other, in the relation of husband and wife, parents and children, masters and servants. That of husband and wife, as existing before all others, is introduced first.
He specifies their duties—
[He specifies hers to him, and his to her. Her duty to him is comprised in reverence and subjection; in reverence to him as her head; in subjection to him as her lord. His duty to her comprehends unrivalled affection, and unbounded care. These were their respective duties, whilst yet they remained in innocence: for they arose out of the manner in which their union was formed. The man was first formed, the lord and governor of the whole earth. The woman was made afterwards, and taken out of the side of man as a part of his substance; and therefore was properly subject to him. She, too, was made for man, and not man for her: and, consequently, this put her still further under his controul. These duties, however, were still further extended after man had fallen: for the woman, having been first in the transgression, was doomed to weaknesses and pains which she would never otherwise have experienced, and was still more entirely subjected to her husband’s rule [Note: Gênesis 3:16. with 1 Timóteo 2:11.]. But, in proportion as she needed his protection, his obligation to extend it to her was increased, together with all its attendant sympathy and assiduities.]

He at the same time illustrates them by a comparison—
[The Apostle institutes a comparison between the marriage union and that which subsists between Christ and his Church; and again and again reverts to it, in order to mark the correspondence between them in every particular. In speaking of the wife’s duties to her husband, he says, “Wives, submit yourselves unto your own husbands, as unto the Lord: 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. Therefore, as the Church is subject unto Christ, so let the wives be to their own husbands in every thing [Note: ver. 22–24.].” Now, here the Apostle states, in the clearest and fullest manner, both the extent of her duties and the ground of them. All the subjection which the Church owes to Christ, she owes to her husband; subordinate only to the paramount obligations which she owes to Christ himself: and she owes them to him for the very same reason; namely, because her husband is her head and protector, just as the Lord Jesus Christ is the Head and Saviour of his whole mystical body, the Church.

Next, in speaking of the husband’s duty to his wife, he draws a similar comparison between Christ’s love and tenderness to his Church, and that which a man should exercise towards his wife. The object he should have in view also, in all the controul which he exercises over her, should be precisely such as Christ has manifested towards his Church; namely, the advancement of her real welfare. To a similar extent, also, should he carry this into effect; willingly denying himself, and submitting gladly to the greatest privations, if only he may attain his end, and promote her best interests. Hear the Apostle’s own words; and mark especially how minutely the Apostle enters into the objects which Christ has accomplished in behalf of his Church, in order the more clearly to shew what the husband should aim at in reference to his wife: “Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, 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 [Note: ver. 25–27.].” Then, going on with a special reference to Eve, who was a part of Adams own body, he adds, “So ought men to love their wives as their own bodies. He that loveth his wife, loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. 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 [Note: ver. 28–31.].” All this shews us with what intensity of affection a man should regard his wife; and with what tender care he should labour for her temporal, spiritual, and eternal good.]

Now, here we should have stopped, as having brought into view all that the Apostle designed. But, what the Apostle has spoken in our text necessarily leads us to the contemplation of another subject, even,

II.

The subject covertly intended—

We are perfectly surprised when we hear the Apostle unexpectedly declaring, “I speak all this concerning Christ and his Church.” Truly, “this is a mystery.” Let us consider,

1. The mystery itself—

[Under the image of a marriage union, the Apostle has been speaking of Christ and his Church, between whom there exists the same relation as between a man and his wife. The Lord Jesus Christ is “a Bridegroom, and the Church is his bride,” This is the language both of the Old Testament [Note: Isaías 54:5.] and the New [Note: João 3:29.]: and between them exists a closer union than ever existed between a man and his wife: for they are, by their union, made “one flesh [Note: ver. 31.];” but Christ and his Church are “one spirit [Note: 1 Coríntios 6:17.].” They too, inasmuch as Christ has taken upon him our nature, may be called one body; so that, in reference to Christ, it may be said of us, “We are members of his body, even of his flesh and of his bones.” But I say again, that, inasmuch as we have a spiritual union with Christ, our connexion with him is closer than any that can exist between persons joined in the marriage bond; who, though one flesh, may be, and too often are, far from being united in spirit.

By virtue of the union of Christ with his Church, she partakes of all the privileges which a marriage union can convey. He is entitled to the entire possession of our whole hearts: and we become partakers of all his honours, and all his wealth, and all his influence, and all his love. Nothing can be conceived as enjoyed by a woman in virtue of the marriage relation which she has entered into, that is not imparted to us in the richest possible abundance, as soon as we believe in Christ. On the other hand, there are the same obligations entailed upon us. The Lord Jesus Christ, if I may so speak, as bound in covenant to us, will order every thing for our good: and we, as given up to him in covenant, are bound to “forsake all for him [Note: Lucas 14:33.],” and “to live for him, and not for another [Note: Oséias 3:3.].” To serve him, and honour him, and glorify him, must from henceforth be our supreme happiness, our only care. This its plainly set forth by the Psalmist, who says, “Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father’s house; so shall the King greatly desire thy beauty: for He is thy Lord; and worship thou him [Note: Salmos 45:10.].”]

2. The greatness of this mystery—

[It is indeed “great,” whether we consider it as a speculative truth, or whether we regard it in its practical importance. As a speculative truth, how wonderful is it that the God of heaven and earth should become a man, and take into union with himself such worthless and corrupt creatures as we; submitting to the lowest depths of misery, in order to raise us to the highest throne of his glory! That he should acknowledge such a relation between himself and us, and make that relation the means of communicating to us all that felicity, is a mystery too big for utterance, too deep for any finite intelligence to explore.

In its practical importance, too, it far surpasses all human comprehension. For to effect this union, is the very end for which the Gospel itself is ministered to man. St. Paul preached through immense regions, from Jerusalem round about unto Illyricum. And what did he labour to accomplish? What was the effect of his ministrations? He says to his Corinthian converts, “I have espoused you to one husband, that I may present you as a chaste virgin to Christ [Note: 2 Coríntios 11:2.].” Now this is our object also, even to solicit, in the behalf of Christ, that you will consent to an union with him, and surrender up yourselves altogether unto him. This union, also, is the one only means by which you can ever bring forth fruit unto God. “Separate from Christ,” you can no more bear the fruits of holiness, than a branch can bear grapes when separate from the vine [Note: João 15:5. χωρὶς ἐμοῦ.]. St. Paul speaks of this, under the very image contained in our text. He represents us as married, in our unconverted state, to the law: but, on our conversion, the law, as far as respects its power over us, becomes dead; so that we are at liberty to be married unto Christ, and to bear fruit to him: “My brethren,” says he, “ye are become dead to the law by the body of Christ, that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God [Note: Romanos 7:4.].” In no way whatever can the fruits of righteousness be produced by us, except by virtue of union with him: for they are the fruits of his Spirit, communicated to us, and abiding in us [Note: Gálatas 5:22.Romanos 6:22.]. I may further add, that this union, begun on earth, will be perpetuated in heaven for evermore. Earthly connexions are dissolved by death: this is cemented and confirmed. In this world we are rather betrothed, than actually united [Note: Oséias 2:19.]; rather presented for approbation [Note: 2 Coríntios 11:2.], than brought to a full enjoyment of the nuptial bonds. The consummation of the marriage, with the feast attendant on it, is reserved for a better world; and shall take place as soon as the bride is fully prepared for the honours to be conferred upon her. So says St. John, respecting a period yet future, when this glorious ceremony is to be completed: “I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Let us be glad and rejoice, and give honour to him: for the marriage of the Lamb is come, and his wife hath made herself ready. And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God [Note: Apocalipse 19:6.].”

Say now, whether any thing can exceed the importance of this mystery? You perceive, that to accomplish it is the end of all our ministrations; the actual completion of it is the only means of sanctification to your souls; and the full enjoyment of it in all its inconceivable benefits, is heaven. Verily, “this is a great mystery;” nor will eternity suffice for its full developement.]

Let me now, in conclusion, entreat of you these two things:

1. Seek by faith to realize this mystery—

[It must be realized by all: and the only way in which it can be realized, is, by believing in the Lord Jesus Christ. It is faith which unites us to him: it is faith which interests us in him, and which brings down from him all that our souls can stand in need of. Though the mystery which we have been contemplating is great, yet the means by which we are to have it realized are simple. Only believe in Christ, as becoming man for you, as dying on the cross for you, as giving himself to you in an everlasting covenant; believe in him, I say, as willing to confer on you all the blessings of salvation; and you shall find that you have not believed in vain: for “out of his fulness shall you assuredly receive” all that you can require, and all that he has undertaken to bestow upon you.
And let not the thought of your own unworthiness discourage you: for there are none, however unworthy, whom he will not receive into that relation, if only they will believe in him. See the description given of the Jewish Church previous to her union with him: “When I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live. When I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord God, and thou becamest mine [Note: Ezequiel 16:6; Ezequiel 16:8.].” What more humiliating condition can you well conceive, than that of a new-born infant, which is here thrice repeated, “polluted in its own blood?” Yet out of that state did he select them, and from that condition did he take them for his Church and people. Know then, that no unworthiness whatever is, or can be, a bar to your union with Christ, if only you will accept his overtures of love and mercy. Nay, if, after having been by profession united to him, you have dishonoured him by the basest unfaithfulness, still he says to you, “Only acknowledge thine iniquity, that thou hast transgressed against the Lord thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the Lord. Turn, O backsliding children, saith the Lord, for I am married unto you [Note: Jeremias 3:13.].” Thus you see, that neither unworthiness before your union to him, nor unfaithfulness after it, need cause you to despair: for “where sin has abounded, his grace shall much more abound [Note: Romanos 5:20.];” and “those who come unto him, he will in no wise cast out [Note: João 6:37.].”]

2. Endeavour, by works, to recommend and adorn it—

[Persons who hear of your high pretensions, will naturally ask, “What do ye more than others [Note: Mateus 5:47.]?” They have a right to ask this question: and we ought to be able to answer it. If we are brought into so near a relation to the Lord Jesus Christ, we ought to shew the effect which it produces on us. We ought to walk worthy of the new condition into which we are brought, and worthy of Him who has raised us to it [Note: Efésios 4:1; 1 Tessalonicenses 2:12.]. The King’s daughter ought to be “all glorious within; and her clothing should be of wrought gold [Note: Salmos 45:13.].” There should be in us universal holiness, both in heart and life. The whole “spirit of our minds should be renewed [Note: Efésios 4:23.];” and we should be altogether “new creatures in Christ Jesus; old things haying passed away, and all things having become new [Note: 2 Coríntios 5:17.].” Beloved brethren, see that ye answer to this character: see that ye “walk worthy of the Lord unto all pleasing, being fruitful in every good work [Note: Colossenses 1:10.],” and “filled with all the fruits of righteousness, which are by Jesus Christ to the glory and praise of God [Note: Filipenses 1:11.].” This will honour your divine Husband: this will answer the end for which he has chosen you to himself, and will best prove the truth and excellence of the communications you have received from him. Then will another mystery be seen. Men will wonder how it is that you have been enabled so to “put off the old man, which is corrupt according to the deceitful lusts; and so to put on the new man, which, after God, is created in righteousness and true holiness [Note: Efésios 4:22; Efésios 4:24.].” But they will have the true solution of the phenomenon, when they know into what close connexion ye have been brought to the Lord Jesus Christ, and how “mightily his Spirit has wrought within you:” and they will readily receive the mystery which they cannot see, when they are constrained to acknowledge the mystery which they do see. They will be forced to confess that ye are a people whom the Lord has blessed, and that he is with you of a truth.]