Ephesians 5:27

5:27 a glorious church without a . . . blemish: The church’s sins have been forgiven through Christ’s sacrifice, and her life is purified by the Holy Spirit. As a result, the church stands holy and without fault before God. Cp. 1:4; 2 Cor 11:2; Col 1:22; Rev 19:7-8; 21:2.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

Eph 5:27. Ἵνα παραστήσῃ, that He might present) This holds good, in its own way, already of the present life; comp. ch. Eph 4:13.—ἑαυτῷ, to Himself) as to a Husband betrothed.—ἔνδοξον, a glorious Church) We should derive [draw] our estimate of sanctification from the love of Christ: what bride despises the ornaments offered by her husband?—τὴν) that [the: emphatically] Church which answers to His own eternal idea.—σπῖλον) a spot, from any wicked disposition whatever.—ῥυτίδα) wrinkle, from old age [senile debility and decay].—ἵνα ᾖ) that she may be.—ἄμωμος, without blemish) Son 4:7.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

Eph_5:27. Aim of the ἁγιάσῃ ἐν ῥήματι, and so final aim of the ἑαυτὸν παρέδωκεν ὑπὲρ αὐτῆς, to be realized at the Parousia. Comp. on 2Co_11:2. παραστήσῃ is already rightly referred to the time of the consummatio saeculi by Augustine, Jerome, Primasius, Thomas, Beza, Estius, Calovius, and others, including Flatt, Rückert, de Wette, Schenkel, Bleek; while the Greek Fathers, Lyra, Cajetanus, Bucer, Wolf, Bengel, and others, including Harless and Hofmann, p. 136, think of an act of Christ in the αἰὼν οὗτος, and many others do not at all declare their views with regard to the time. But if ἵνα παραστ. κ.τ.λ. is not to apply to the time of the Parousia, it must either be taken as the design of the καθαρίσας (Bengel), or as a parallel to ἵνα αὐτὴν ἁγιάσῃ (Harless). The former is not admissible, because ἐν ῥήματι, which itself belongs to ἁγιάσῃ (see on Eph_5:26), stands between; nor yet is the latter, because ἁγιάσῃ does not denote the same thing with καθαρίσας (see on Eph_5:26), but the making holy through the word; and this making holy cannot from its nature be parallel to the momentary act of presenting of the church as a glorious and spotless one, but can only be antecedent, so that this presentation must be the final result of the sanctifying which has already taken place through the word.

παραστήσῃ] might set forth, present, coram sisteret, namely, as His bride. Comp. 2Co_11:2. The view of Harless, that the church is conceived of not as bride, but as spotless offering (on παραστ. comp. Rom_12:1), is opposed to the context, and incorrect also on account of ἑαυτῷ, by which, in fact, there would result the conception that Christ presents the offering to Himself. No, the union of Christ with His church at the Parousia, in order to confer upon it Messianic blessedness, is conceived of by Paul (as also by Christ Himself, Mat_25:1 ff., comp. Rev_19:7 ff.; see also Joh_3:29) under the figure of the bringing home of a bride, wherein Christ appears as the bridegroom and sets forth the bride, i.e. His church, as a spotless virgin (the bodily purity is a representa of the ethical) before Himself, after He has already in the αἰὼν οὗτος cleansed it by the bath of baptism (i.e. blotted out the pre-Christian guilt of the church) and sanctified it through His word. To deny the reference of καθαρίσας κ.τ.λ. and of Eph_5:27 to the circumstances of a wedding, and particularly the allusion to the bath to be taken by the bride before the wedding-day (Harless, Baumgarten-Crusius, Hofmann, and others), is an over-refinement of taste at variance with the context.[279]

The presentation in our passage was referred by Kahnis (Abendm. p. 144) to the Lords Supper, an application which is warranted neither by the context nor by the analogy of 2Co_11:2 and Matthew 25

αὐτὸς ἑαυτῷ] so that what takes place is not therefore as in the case of the bringing home of actual brides by others, but Christ Himself, as He gave Himself to sanctify it, etc., presents the church as bride to Himself at His Parousia, and indeed as ἔνδοξον, in glorious beauty (Luk_7:25; Isa_22:18, al.), which is with emphasis placed before τὴν ἐκκλησίαν, and subsequently receives by means of ΜῊ ἜΧΟΥΣΑΝ Κ.Τ.Λ. a detached, more precise negative definition specially to be brought into prominence. With regard to ΑὐΤῸς ἙΑΥΤῷ, comp. 2Co_1:9; Xen. Mem. iii. 5. 11; Thucyd. vi. 40. 3; Krüger, § 51. 2. 12.

σπῖλον] maculam, comp. 2Pe_2:13, a word of the later age of Greek, instead of the Attic κηλίς. See Lobeck, ad Phryn. p. 28. In the figure is meant a corporeal blemish, but in the reality a moral defilement. The same is the case with ῥυτίδα, rugam, which occurs only here in the N.T., but often in the classical writers, not in the LXX. or Apocrypha. Special distinctions as to what is intended by the two figures are arbitrary. So e.g. Estius (after Augustine): σπῖλ. signifies deformitas operis, and ῥυτ. duplicitas intentionis; Grotius: the former applies to the carere vitiis, the latter to the vegetos semper esse for good (because wrinkles are characteristic of age).

ἤ τι τῶν τοιούτων which belongs to the category of such things, of that which disfigures, like spots and wrinkles.

ἈΛΛʼ ἽΝΑ ᾞ Κ.Τ.Λ.] change of the construction, instead of ἈΛΛʼ ΟὖΣΑΝ Κ.Τ.Λ., as if ἽΝΑ ΜῊ ἜΧῌ Κ.Τ.Λ. had been said before. Versatility of the Greek mode of thought and expression. See, in general, Matthiae, p. 1527 f.; Winer, p. 509 [E. T. 722]; Buttmann, neutest. Gr. p. 208 [E. T. 241].

ἁγία] the thing signified in place of the figure, which would be more congruously expressed by ἉΓΝΉ (2Co_11:2).

ἌΜΩΜΟς] Eph_1:4. Comp. Son_4:7. Grotius, at variance with the context, holds that Paul had in the case of both expressions thought of: quales victimae esse debebant in V. T.

[279] It is certainly obvious that this bathing in the case of an actual bride was not the business of the bridegroom (as Hofmann objects); but in the case of the church conceived as the bride the cleansing by the bath of baptism is the act of the bridegroom (who in fact does not cause the bride, cleansed and sanctified by him, to be presented by others, but presents her to himself), and thus Paul has drawn the figure itself in accordance with the state of matters in the reality delineated, as indeed frequently figures are modified in accordance with the thing to be represented (comp. on Mat_25:1; Gal_4:19). If we press the figures beyond the tertium comparationis, no one is any longer appropriate.On the λουτρὸν νυμφικόν (at which καθαρ. τῷ λουτρῷ τοῦ ὕδατος here glances), comp. specially Bos, Exercitt. p. 185 f.; Hermann, Privatalterth. § 31, 6; Becker, Charicles, ii. p. 460 ff., as also Buxtorf, Synag. p. 626.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

Eph 5:27 . ἵνα παραστήση αὐτὴν [ αὐτὸς ] ἑαυτῷ ἔνδοξον τὴν ἐκκλησίαν : that He might Himself present to Himself the Church, glorious . Statement of the remote, ultimate object with which Christ “gave Himself up” to death; as the immediate object, which has that final purpose in view, is expressed by the ἁγιάσῃ . For αὐτήν of the TR, supported by [648] 3 [649] , most cursives, Syr.-P., etc., the reading αὐτός is to be substituted on the authority of [650] [651] [652] [653] * [654] [655] , Syr.-Harc, Vulg., etc. It is Christ Himself who is to present the Church, and it is to Himself He is to present it. He is at once the Agent and the End or Object of the presentation. The παραστήσῃ is not to be taken here to mean the presenting of the Church as an offering . It is true that the verb is so used in Rom 12:1 ; but the case is different here, in respect both of the ruling idea of the paragraph and of the introduction of ἑαυτῷ . It would be incongruous with Paul’s teaching to speak of Christ as presenting an offering to Himself. The idea, as the context suggests, is that of the bridegroom presenting or setting forth the bride; cf. 2Co 11:2 . The anarthrous ἔνδοξον is a case of tertiary predicate ( cf. Buttm., Gram. of N. T. Greek , p. 473). The rendering, therefore, is not “present a glorious Church,” but “present the Church, glorious,” i.e. , in the aspect, or character of gloriousness. The presentation in view, which is given here as the final object of Christ’s surrendering of Himself to death, and is exhibited (by use of the aor.) as a single def. act, cannot be anything done in the world that now is (as is supposed by Beng., Harl., Hofm., etc.), but must be referred (with Aug., Jer., Rück., De Wette, Bleek, Mey., Ell., Alf. and most) to the future consummation, the event of the Parousia . μὴ ἔχουσαν σπῖλον : not having spot . Explanation of what is implied on the negative side in the ἔνδοξον . The neg. μή is in place, as the clause refers to the purpose in the mind of Christ. The word σπῖλος = spot, moral blemish , takes the place of the Attic κηλίς in later Greek writers (Dionys., Harl., Plut., Lucian, Joseph., etc.). It occurs only once again in the NT (2Pe 2:13 ). The “ ι ” being short in composition ( ἄσπῐλος ), WH, Ell., Alf., etc., accentuate it σπίλος ; Lach., Tisch., Lipsius, Mey., etc., retain σπῖλος . ἢ ῥυτίδα : or wrinkle . The word ῥυτίς occurs only this once in the NT, and is not found in the Apocrypha or in the LXX, but is not infrequent in profane Greek, whether classical (Aristoph., Plato, etc.), or late (Diod., Plut., Lucian, etc.). Attempts have been made (by Aug., Grot., etc.) to establish a distinction between σπίλον and ῥυτίδα here, but without success. ἤ τι τῶν τοιούτων ; or any such thing . The article gives this the force of anything belonging to the class of such things as deform and defile. ἀλλʼ ἵνα ᾖ ἁγία καὶ ἄμωμος : but that it should be holy and unblamable . The regular construction would have taken some such form as ἀλλʼ οὖσαν , etc. It is changed here, perhaps with a view to variety, as if the paragraph had begun with ἵνα μὴ ἔχῃ . Such oratio variata was common in Greek, and there are numerous examples of it in the NT generally ( e.g. , Mar 12:38 ; Joh 8:53 ; Act 20:34 ; Act 22:17 ; 1Pe 2:7 ), and especially in the Pauline writings (Rom 1:12 ; Rom 4:12 ; Rom 12:6 ; 1Co 7:13 ; 1Co 14:1 ; 2Co 11:23 ; Phi 2:22 ). See Jelf, Greek Gram. , § 909; Win.-Moult., p. 722; Buttm., Gram, of N. T. Greek , p. 241. On ἄμωμος see under Eph 1:4 above.

[648] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[649] Codex Mosquensis (sæc. ix.), edited by Matthæi in 1782.

[650] Codex Vaticanus (sæc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.

[651] Codex Sinaiticus (sæc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.

[652] Codex Alexandrinus (sæc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).

[653] Codex Claromontanus (sæc. vi.), a Græco-Latin MS. at Paris, edited by Tischendorf in 1852.

[654] Codex Boernerianus (sæc. ix.), a Græco-Latin MS., at Dresden, edited by Matthæi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( δ ) of the Gospels. The Latin text, g, is based on the O.L. translation.

[655] Codex Angelicus (sæc. ix.), at Rome, collated by Tischendorf and others.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Eph_5:26, Eph_5:27

As the apostle unites with his design of teaching the duties arising from the conjugal relation, the purpose to illustrate the nature of the union between Christ and his church, these verses relate to the latter point and not to the former. They set forth the design of Christs death. Its remote design was to gain the church for himself as an object of delight. Its proximate design was to prepare it for that high destiny. These ideas are presented figuratively. The church is regarded as the bride of Christ. This is designed to teach

1. That it is an object of a peculiar and exclusive love. As the love which a bridegroom has for his bride is such as he has for no one else; so the love which Christ has for his church is such as he has for no other order of creatures in the universe, however exalted.

2. As the bride belongs exclusively to her husband, so the church belongs exclusively to Christ. It sustains a relation to him which it sustains to no other being, and in which no other being participates.

3. This relation is not only peculiar and exclusive, but the union between Christ and his church is more intimate than any which subsists between him and any other order of creatures. We are flesh of his flesh, and bone of his bones.

4. The church is the special object of delight to Christ. It is said of Zion, As the bridegroom rejoices over the bride, so shall thy God rejoice over thee, Isa_62:5. He is to present it to himself as his own peculiar joy. Such being the high destiny of the church, the proximate end of Christs death was to purify, adorn, and render it glorious, that it might be prepared to sit with him on his throne. She is to be a bride adorned for her husband.

These are not imaginations, nor exaggerations, nor empty figures; but simple, scriptural, sanctifying, and saving truths. And what is true of the church collectively, is true of its members severally. Each is the object of Christs peculiar love. Each sustains to him this peculiar, exclusive, and intimate relation. Each is the object in which he thus delights, and each is to be made perfectly holy, without spot, and glorious.

Though the general sense of this passage is thus plain, there is no little difficulty attending the interpretation of its details. Christ, it is said, gave himself for the church, ἵνα αὐτὴν ἁγιάσῃ, which Calvin renders, Ut segregaret eam sibi, that he might separate it for himself; which, he says, is done by the remission of sin, and the renewing of the Holy Ghost. Though the verb ἁγιάζειν has this sense, yet as in Pauls writings it is commonly used to express cleansing from pollution, and as this sense best suits the context, it is generally preferred. The design of Christs death was to make his people holy. It accomplishes this end by reconciling them to God, and by securing for them the gift of the Holy Ghost. Thus in Gal_3:13, Gal_3:14, it is said, Christ has redeemed us from the curse of the law, that we might receive the promise of the Spirit.

With regard to the next clause, καθαρίσας τῷ λουτρῷ τοῦ ὕδατος, having cleansed (or cleansing) it with the washing of water, we must inquire

1. What is intended by λουτρὸν τοῦ ὕδατος.

2. What is meant by καθαρίσας; and

3. In what relation this clause stands to the preceding. Does the washing of water here mean baptism, or a washing which is analogous to a washing with water? The latter interpretation is admissible.

The apostle may mean nothing more than a spiritual frustration. In Eze_16:9, speaking of Israel, God said, Then washed I thee with water; yea, I thoroughly washed away thy blood from thee, and I anointed thee with oil. And in Eze_36:25, Then will I sprinkle clean water upon you, and ye shall be clean. Also in Heb_10:22, it is said, Let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. In all these cases washing with water is a figurative expression for spiritual purification. Commentators, however, almost without exception understand the expression in the text to refer to baptism. The great majority of them, with Calvin and other of the Reformers, do not even discuss the question, or seem to admit any other interpretation to be possible. The same view is taken by all the modern exegetical writers. This unanimity of opinion is itself almost decisive. Nothing short of a stringent necessity can justify any one in setting forth an interpretation opposed to this common consent of Christians. No such necessity here exists. Baptism is a washing with water. It was the washing with water with which Pauls readers as Christians were familiar, and which could not fail to occur to them as the washing intended. Besides, nothing more is here attributed to baptism than is attributed to it in many other passages of the word of God. Compare particularly Act_22:16, Arise, be baptized, and wash away thy sins, ἀπόλουσαι τὰς ἁμαρτίας σου. There can be little doubt, therefore, that by the washing with water, the apostle meant baptism.

As to the meaning of the participle καθαρίσας there is more doubt. The verb signifies to cleanse either literally, ceremonially, or figuratively. As the Scriptures speak of a twofold purification from sin, one from guilt by expiation, the other from pollution by the Spirit, and as καθαρίζειν is used in reference to both, the question is, which is here intended. Does the apostle speak of pardon, or of sanctification as effected by this washing with water? The word expresses sacrificial purification. Heb_9:22, Heb_9:23. 1Jo_1:7, The blood of Jesus Christ his Son cleanses us from all sin. Heb_9:14; Compare Heb_1:3, Having by himself made purification of our sin. In favor of taking it in this sense here, is the fact that baptism is elsewhere connected with the remission of sin; as in Act_22:16, and Act_2:38, Repent and be baptized every one of you in the name of Jesus Christ, for the remission of sins. The meaning of the word, however, depends upon its relation to the preceding clause. Καθαρίσας may be connected with ἁγιάσῃ, and taken in the same tense with it. It then expresses the mode in which Christ cleanses his church. He gave himself for it that he might cleanse it, purifying it by the washing of water.‹21› In this case, if ἁγιάσῃ expresses moral purification or sanctification, so must καθαρίσας. But if this participle be taken in the past tense, according to its form, then it must express something which precedes sanctification. The meaning would then be, Christ gave himself for the church, that he might sanctify it, having purified it by the washing with water. In this case καθαρίσας must refer to expiation or sacrificial purification, i.e. to washing away of guilt. The context is in favor of this view, and so is the analogy of Scripture. The Bible always represents remission of sin or the removal of guilt as preceding sanctification. We are pardoned and reconciled to God, in order that we may be made holy. Christ, therefore, having by his blood cleansed his church from guilt, sanctifies or renders it holy. In either view we are said to be cleansed (whether from guilt or from pollution) by baptism.

What does this mean? How does baptism in either of these senses wash away sin? The Protestant and scriptural answer to this question is, that baptism cleanses from sin just as the word does. We are said to be saved by the truth, to be begotten by the truth, to be sanctified by the truth. This does not mean

1. That there is any inherent, much less magic, power in the word of God as heard or read to produce these effects.

2. Nor that the word always and everywhere, when rightly presented, thus sanctifies and saves, so that all who hear are partakers of these benefits.

3. Nor does it mean that the Spirit of God is so tied to the word as never to operate savingly on the heart except in connection with it. For infants may be subjects of regeneration, though incapable of receiving the truth.

In like manner when the Scriptures speak of baptism as washing away sin, Act_22:16; or as uniting us to Christ, Gal_3:27; or as making Christs death our death, Rom_6:4; Col_2:12; or as saving us, 1Pe_3:21; they do not teach

1. That there is any inherent virtue in baptism, or in the administrator, to produce these effects; nor

2. That these effects always attend its right administration; nor

3. That the Spirit is so connected with baptism that it is the only channel through which he communicates the benefits of redemption, so that all the unbaptized perish.

These three propositions, all of which Romanism and Ritualism affirm, are contrary to the express declarations of Scripture and to universal experience. Multitudes of the baptized are unholy; many of the unbaptized are sanctified and saved.

How then is it true that baptism washes away sin, unites us to Christ, and secures salvation? The answer again is, that this is true of baptism in the same sense that it is true of the word. God is pleased to connect the benefits of redemption with the believing reception of the truth. And he is pleased to connect these same benefits with the believing reception of baptism. That is, as the Spirit works with and by the truth, so he works with and by baptism, in communicating the blessings of the covenant of grace. Therefore, as we are said to be saved by the word, with equal propriety we are said to be saved by baptism; though baptism without faith is as of little effect as is the word of God to unbelievers. The scriptural doctrine concerning baptism, according to the Reformed churches is

1. That it is a divine institution.

2. That it is one of the conditions of salvation. Whosoever believes and is baptized shall be saved, Mar_16:16. It has, however, the necessity of precept, not the necessity of a means sine qua non. It is in this respect analogous to confession. With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation, Rom_10:10. And also to circumcision. God said, The uncircumcised male child should be cut off from his people, Gen_17:14. Yet children dying before the eighth day were surely not cut off from heaven. And the apostle teaches circumcision, Rom_3:26.

3. Baptism is a means of grace, that is, a channel through which the Spirit confers grace; not always, not upon all recipients, nor is it the only channel, nor is it designed as the ordinary means of regeneration. Faith and repentance are the gifts of the Spirit and fruits of regeneration, and yet they are required as conditions of baptism. Consequently the Scriptures contemplate regeneration as preceding baptism. But if faith, to which all the benefits of redemption are promised, precedes baptism, how can those benefits be said to be conferred; in any case, through baptism? Just as a father may give an estate to his son, and afterwards convey it to him formally by a deed. Besides, the benefits of redemption, the remission of sin, the gift of the Spirit, and the merits of the Redeemer, are not conveyed to the soul once for all. They are reconveyed and appropriated on every new act of faith, and on every new believing reception of the sacraments. The sinner coming to baptism in the exercise of repentance and faith, takes God the Father to be his Father; God the Son, to be his Savior; and God the Holy Ghost to be His Sanctifier, and his word to be the rule of his faith and practice. The administrator then, in the name and by the authority of God, washes him with water as a sign of the cleansing from sin by the blood of Christ, and of sanctification by the Holy Spirit; and as a seal to Gods promise to grant him those blessings on the condition of the repentance and faith thus publicly avowed. Whatever he may have experienced or enjoyed before, this is the public conveyance to him of the benefits of the covenant, and his inauguration into the number of the redeemed. If he is sincere in his part of the service, baptism really applies to him the blessings of which it is the symbol.

4. Infants are baptized on the faith of their parents. And their baptism secures to them all the benefits of the covenant of grace, provided they ratify that covenant by faith; just as circumcision secured the benefits of the theocracy, provided those circumcised in infancy kept the law. The doctrine of baptismal regeneration, that is, the doctrine that inward spiritual renovation always attends baptism rightly administered to the unresisting, and that regeneration is never effected without it, is contrary to Scripture, subversive of evangelical religion, and opposed to universal experience. It is, moreover, utterly irreconcilable with the doctrine of the Reformed churches. For that doctrine teaches that all the regenerated are saved. Whom God calls them he also glorifies, Rom_8:30. It is, however, plain from Scripture, and in accordance with the faith of the universal church, that multitudes of the baptized perish. The baptized, therefore, as such, are not the regenerated.

The foregoing remarks are intended to show in what sense the Reformed understand this and similar declarations of Scripture. Christ purifies his church by baptism. That is the initiatory rite; which signifies, seals, and applies to believers all the benefits of the Redeemers death. The apostle is speaking of the church, the body and bride of Christ, and of the effect of baptism on those who constitute that church, not of its effect on those who are not included in the covenant and are aliens from the commonwealth of Israel.‹22›

There is one other remark suggested by this passage. The turning point in the discussion between Baptists and Paedobaptists, so far as the mode of baptism is concerned, is, whether it is in its essential nature an immersion, or a washing. If the former, then there is but one mode in which it can be administered. If the latter, it may be administered in any mode by which washing can be effected, either by sprinkling, effusion, or immersion. In the passage before us, it is said to be a washing with water.

The principal exegetical difficulty in this verse is the explanation of the words ἐν ῥήματι, by the word. Ῥῆμα is used not only for any particular dictum, whether command, promise, or prophecy, but also for the word of God collectively, and that either with or without the article; Rom_10:8, Rom_10:17; Eph_6:17. These words may be connected, as is commonly done, with the preceding clause, washing of water. The idea then is that this washing with water is connected with the word. It is not an ordinary ablution, but one connected with the word of God. This is considered a description of baptism, which is by that connection distinguished from all other washings. By the word may then be understood either, the formula of baptism, or the promise of remission of sins and regeneration of which baptism is the sign and seal, and which is the special object of faith to the recipient of the sacrament. Luthers translation is, Durch das Wasserbad im Wort; according to the saying of Augustine, which he often quotes, accedit verbum ad elementum et fit sacramentum. To this interpretation it is objected,

1. That if ῥῆμα be made to mean anything more than the word of God in general, whether the command to baptize, or the promise, or the formula of baptism, it must have the article. It should be, with the word. But the article is wanting in the Greek.

2. The obscurity of the expression, washing of water with the word, or, baptism with the word.

3. That in order to justify the connection in question, the passage should read, τῷ λουτρῷ τοῦ ὕδατος τῶ or τοῦ ἐν ῥήματι.

Had Paul thus written there would, indeed, be no question as to the connection intended, but the exceptions to the rule requiring the connecting article in such cases, are very numerous in Pauls writings. Still its absence is certainly in favor of seeking another construction, if such can be found. Others connect the words ἐν ῥήματι with καθαρίσας, and make them explanatory of the preceding clause, Having purified it by the washing of water, i.e. having purified it by the word. But this is certainly unnatural, first because καθαρίσας has in τῷ λουτρῷ, κτλ., its limitation; and secondly, because the phrase washing with water, needs no explanation. The third method of explanation is to connect the words with ἁγιάσῃ, Christ cleansed his church, by the word, having purified it with the washing of water. The sense is thus good. In Joh_17:17, our Lord prays, Sanctify them by thy truth; and everywhere in Scripture the word of God is represented as the great means of sanctification. This interpretation is adopted by many of the best expositors, as Rückert, Meyer, and Winer. The position of the words, however, is so decidedly in favor of the first mentioned explanation, that it has commanded the assent of the great body of interpreters.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

The Church, as it is considered in itself, shall not be without wrinkle, before it come to the mark it shooteth at: for while it is in this life, it runneth in a race: but if it be considered in Christ, it is clean and without wrinkle.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

he--The oldest manuscripts and authorities read, "That He might Himself present unto Himself the Church glorious," namely, as a bride (Co2 11:2). Holiness and glory are inseparable. "Cleansing" is the necessary preliminary to both. Holiness is glory internal; glory is holiness shining forth outwardly. The laver of baptism is the vehicle, but the word is the nobler and true instrument of the cleansing [BENGEL]. It is Christ that prepares the Church with the necessary ornaments of grace, for presentation to Himself, as the Bridegroom at His coming again (Mat 25:1, &c.; Rev 19:7; Rev 21:2).

not having spot-- (Sol 4:7). The visible Church now contains clean and unclean together, like Noah's ark; like the wedding room which contained some that had, and others that had not, the wedding garment (Mat 22:10-14; compare Ti2 2:20); or as the good and bad fish are taken in the same net because it cannot discern the bad from the good, the fishermen being unable to know what kind of fish the nets have taken under the waves. Still the Church is termed "holy" in the creed, in reference to her ideal and ultimate destination. When the Bridegroom comes, the bride shall be presented to Him wholly without spot, the evil being cut off from the body for ever (Mat 13:47-50). Not that there are two churches, one with bad and good intermingled, another in which there are good alone; but one and the same Church in relation to different times, now with good and evil together, hereafter with good alone [PEARSON].

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 27. That he might present it to himself] It was usual to bring the royal bride to the king in the most sumptuous apparel; and is there not here an allusion to Ps 45:13; Ps 45:14: The king's daughter (Pharaoh's) is all glorious within, her clothing is of wrought gold; she shall be brought unto the king (Solomon) in raiment of needlework? This presentation here spoken of by the apostle will take place on the last day. 2Co 11:2.

A glorious Church] Every way splendid and honourable, because pure and holy.

Not having spot] σπιλος. No blemish on the face; no spots upon the garment; the heart and life both holy.

Wrinkle] ρυτιδα. No mark of superannuation or decay. The word is commonly applied to wrinkles on the face, indicative of sickness or decrepitude.

Holy and without blemish.] In every sense holy, pure, and perfect. Now it was for this purpose that Christ gave himself for the Church; and for this purpose he continues the different ordinances which he has appointed; and, particularly, the preaching of the word-the doctrine of reconciliation through faith in his blood. And it is in this life that all this purification is to take place; for none shall be presented at the day of judgment to him who has not here been sanctified, cleansed, washed, made glorious, having neither spot, wrinkle, blemish, nor any such thing. How vain is the pretension of multitudes to be members of the true Church while full of spots, wrinkles, blemishes, and MANY such things; fondly supposing that their holiness is in their surety, because not in themselves! Reader, lay thy hand on thy conscience and say, Dost thou believe that this is St. Paul's meaning? See Clarke on Eph 3:14, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

27. That he might present it to himself. He declares what is the design of baptism and of our being washed. It is, that we may live in a holy and unblamable manner before God. We are washed by Christ, not that we may return to our pollution, but that we may retain through our life the purity which we have once received. This is described in metaphorical language appropriate to his argument.

Not having spot or wrinkle. As the beauty of the wife produces love in the husband, so Christ adorns the Church his bride with holiness as a proof of his regard. This metaphor contains an allusion to marriage; but he afterwards lays aside the figure, and says plainly, that Christ has reconciled the church, that it might be holy and without blemish. The true beauty of the church consists in this conjugal chastity, that is, in holiness and purity.

The word present (παραστήσὟ) implies that the church ought to be holy, not only in the view of men, but in the eyes of the Lord; for Paul says, that he might present it to himself, not that he might shew it to others, though the fruits of that hidden purity become afterwards evident in outward works. Pelagians were wont to quote this passage in order to prove the perfection of righteousness in this life, but have been successfully answered by Augustine. Paul does not state what has been done, but for what purpose Christ has cleansed his church. Now, when a thing is said to be done that another may afterwards follow, it is idle to conclude that this latter thing, which ought to follow, has been already done. We do not deny that the holiness of the church is already begun; but, so long as there is daily progress, there cannot be perfection.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(27) That he might present it to himself.—The original is more emphatic—that He might Himself present it to Himself. This presentation belonged usually to the “paranymph,” or “friend of the bridegroom, to whom St. John Baptist compares himself in Joh_3:29 (where see Note); St. Paul himself assumes that office in 2Co_11:2, “I have espoused (or rather, betrothed) you to one husband, that I may present you as a chaste virgin to Christ.” Here, however, all is of Christ. He, as Paranymph, comes down to seek and to save His Bride; He, as Bridegroom, receives her in His heavenly home.

A glorious church, not having spot, or wrinkle . . .—Properly, (that He might present) the Church as glorious, not having a spot (i.e., a stain on its purity), or a wrinkle (i.e., a defect in its beauty and freshness of life); but that it may be holy (not merely consecrated to holiness) and without blemish (as He is without blemish). On these last words see Note on Eph_1:4. They are most commonly sacrificial, corresponding (see Col_1:22) to the sacrificial use of the word “present.” Here, however, they are seen clearly to have reference to the nuptial metaphor by what goes before.

In all this we have a picture which properly belongs to the Church in glory, and which is fully drawn out under the same metaphor as Rev_19:7-9; Rev_21:2; Rev_21:9-10; for only in it can the description be fully realised. In capacity and promise it belongs to the whole Church militant; in reality, but in imperfection, to the Church invisible on earth; in absolute perfection to the Church triumphant in heaven.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

27. that he] In the Gr. “He” is emphatic; “He to Himself;” with stress on the Lord’s personal action.

present] Cp. for similar use of the same Gr. word 2Co_4:14; 2Co_11:2; Col_1:22; Col_1:28. In Jude 24 a similar word is used.—The thought is of the heavenly Bridegroom welcoming the glorified Bride at the Marriage Feast hereafter. True, she is now “His Spouse and His Body;” but the manifestation then will be such as to be, in a sense, the Marriage as the sequel to the Betrothal. The words “present to Himself” suggest that the Bride is not only to be welcomed then by her Lord, but welcomed as owing all her glory to His work, and as being now absolutely His own.

a glorious church] Translate rather, the Church arrayed in glory. Cp. Rev_19:7-8. And see Son_4:7. She “shall be like Him, for she shall see Him as He is” (1Jn_3:2). He who gave Himself for her had also given Himself to her, and His nature shall now be manifested in her eternal state.

holy] Absolutely, without qualification, and for ever, consecrated to Him.

without blemish] The Gr. is cognate to that in Son_4:7 (“there is no blemish in thee”). The holy and perfect principle, perfect at length in all the conditions of its working, shall come out in actual perfection of spiritual beauty.—Cp. for the same Gr. word,Eph_1:4 (side by side there also with “holy”); Php_2:15; Col_1:22; Heb_9:14; 1Pe_1:19; Jude 24; Rev_14:5.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For no man ever yet hated his own flesh,.... This is unnatural, contrary to the first principles of nature; see Isa 58:7; which the (u) Jews understand of one that is near akin, and there is none nearer than a wife:

but nourisheth and cherisheth it; feeds and clothes it:

even as the Lord the church; who never hated her, but nourishes and cherishes her: Christ never hated his church and people; for his love is not only a love of benevolence, but of complacency and delight: there is a difference between anger and hatred, Christ may be angry with them, but not hate them; and there is a difference between persons and actions, Christ may hate their actions, but not their persons; and there is a difference between desert and fact, they may be deserving of his wrath and hatred, but are not the objects of it in fact; and there is a difference between what is real, and what is imaginary, they may imagine themselves to be hated by him, when they are not; and there is a difference between hatred, and a non-discovery of love, Christ may not manifest his love, and yet not hate; as he never does his own people, for his love is everlasting and unchangeable: and he "nourishes" them, as a father his child, as a shepherd his flock, and as an husband his wife; he feeds them with that which is nourishing, and with himself the bread of life, with his covenant and promises, with the Gospel and the doctrines of it, and with his love and grace; and by his Spirit, ministers, word, and ordinances: and he "cherishes" them, he grants them near and intimate communion with himself, than which nothing is more desirable by them, or joyful to them; nor is there anything that more revives and encourages faith, hope, and love; he clothes them suitable to their dignity and character, as his spouse and bride; and with which they are well contented, and in which they look exceeding comely in his sight: these phrases are expressive of the whole care Christ takes of his church, in furnishing her with everything pertaining to life and godliness; for her comfort and happiness in this world, and that to come: instead of the Lord, the Alexandrian copy, and some others, the Vulgate Latin, Syriac, and Ethiopic versions read, Christ; and the Arabic version reads, "as the Lord loves the church".

(u) Jarchi in loc. & R. Sol. Urbin. in Ohel Moed, fol. 85. 1.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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.

Ver. 27. That he might present] As Isaac did his Rebecca, adorned with his jewels. See Eze 16:14. Tales nos amat Deus, quales futuri sumus ipsius done, non quales sumus nostro merito, saith an ancient Council.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

That he may present it to himself - In the last day, when he shall receive the church as his spouse to heaven; Rev 21:9. Perhaps the word “prepare” would better express the sense here than “present” - that he may prepare it for himself as a holy church. Tyndale renders it, “to make it unto himself.”

A glorious church - A church full of honor, splendor, beauty. The idea of “shining,” or of being “bright,” would convey the sense here. Probably there is still here an allusion to a bride “adorned for her husband” (Rev 21:2; compare Psa 45:9-14); and the ideal is, that the church will be worthy of the love of the bridegroom, to whom it will then be presented.

Not having spot - Not having a stain, a defect, or any impurity - still retaining the allusion to a bride, and to the care taken to remove every blemish.

Or wrinkle - In the vigor and beauty of youth like a bride in whom there is no wrinkle of age.

Or any such thing - Nothing to deform, disfigure, or offend. To this beautiful illustration of the final glory of the church, the apostle was led by the mention of the relation of the husband and the wife. It shows:

(1) The tendency of the thoughts of Paul. He delighted to allow the associations in his mind, no matter what the subject was, to draw him along to the Redeemer.

(2) The passage here shows us what the church will yet be. There will be a period in its history when there shall not be any imperfection; when there shall be neither spot, nor wrinkle, nor any such thing. In heaven all will be pure. On earth we are preparing for that world of purity; and it cannot be denied that here there is much that is imperfect and impure. But in that future world, where the church shall be presented to Christ, clothed in the robes of salvation, there shall not be one unholy member; one deceiver or hypocrite; one covetous or avaricious man; one that shall pain the hearts of the friends of purity by an unholy life. And in all the million that shall be gathered there out of every land, and people, and tongue, and age, there shall be no envy, malice, backbiting, pride, vanity, worldliness; there shall be no annoying and vexing conflict in the heart with evil passions, “nor any such thing.” How different from the church as it now is; and how we should pant for that blessed world!

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Not having spot or wrinkle. St. Augustine and others expound it of the glorious Church of Christ, in heaven: others even of the Church of Christ in this world, as to its doctrines, sacraments, and disciplines, or practices approved by the Catholic Church. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

That he might present it to himself; hereafter in heaven; that the whole church of the elect may be present with him, 2Co 5:6,8; 1Th 4:17.

A glorious church; perfect in knowledge and holiness, shining with a heavenly glory, and fully conformed to himself, 1Jo 3:2.

Not having spot; spot of sin, in allusion to spots in garments.

Or wrinkle; any relic of old Adam, in allusion to wrinkles in the body, which are signs of old age, and imply deformity.

Or any such thing, viz. which is contrary to the beauty of the church, and might make her unpleasing to Christ her Husband.

Without blemish; without any fault to be found in her. He seems to allude to the sacrifices, which were to be without blemish, Lev 1:3; see Son 4:7.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

27. Might… Church—Literally, might present himself, to himself, the Church, glorious. So, by Persian law, King Ahasuerus purified Esther, that he might present her to himself a royal bride.

Spot—Contracted from external sources.

Wrinkle—A blemish from internal decay. This Church, thus presented to himself as perfect and glorious, is the result attained through a progressive sanctification at the final reconciliation. For this was the atonement and the election through faith.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

That he might present to himself the Church glorious. The ultimate end, to which ver. 26 is introductory. Christ both gives and takes the bride; he presents her to himself the day of his espousals being in the state of glory, (Rev_21:2) and all the training of this life being designed to fit her for that condition. She becomes glorious at last through assimilation to himself (2Co_3:18; Joh_17:22) Not having spot, or wrinkle, or any such thing. The idea is that of a body perfectly free from blemish, typical of a soul perfectly delivered from sin of a character perfected in all grace and goodness. But that it should be holy and without blemish. The same truth expressed in positive form, which in the preceding clause is expressed in the negative. Nothing could more clearly denote perfection of character the full development of the character with whatever of variety may arise from differences in natural gifts and constitution, or convey a more glorious idea of the destiny of redeemed humanity. To be, as it were, the bride of Christ is a high destiny in point of condition; but it would be miserable if character did not tally with condition; this agreement, however, is secured, for the Church is to be holy and without blemish.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

That he might present it - Even in this world. To himself - As his spouse. A glorious church - All glorious within. Not having spot - Of impurity from any sin. Or wrinkle - Of deformity from any decay.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

27. “That he may present to himself a glorious Church, having neither spot nor wrinkle nor any of such things, but she may be holy and blameless.”

“‘Tis a glorious Church, without spot or wrinkle, washed in the blood of the Lamb!” What a contrast this plain, simple, and unmistakable statement of the Holy Ghost affirming so positively and lucidly the purity of God’s Church, with the materialistic, skeptical, worldly, proud, pompous, money-loving ecclesiasticisms of the present day, not only utterly ignorant of the sweet and simple experience of heart-purity and the indwelling Comforter, but even waging an exterminating war in pulpit and pews against the very religion revealed throughout the New Testament as the blessed and happy experience of God’s children!

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

27. That he might present it to himself a glorious church. A church cleansed from sin; a bride without a blemish.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ. Cf. 2Co 11:2. Christ takes the part both of the Bridegroom and of the Bridegroom’s Friend. Cf. Eze 16:10, of Jehovah and Israel. This clause carries on the thought both of ἁγ. and καθ. but with growing emphasis on the object and results of the cleansing. In Rev 19:7 f. we have the Bride’s share in the preparation.

ἐνδοξον. In all her glory, Psa 45:13; Isa 62:1-5: see Additional Note on ὁ πατὴρ τῆς δόξης.

μὴ ἔχουσαν σπίλον ἢ ῥυτίδα ἤ τι τῶν τοιούτων. σπίλον, any defilement. ῥυτίδα, a mark of age or decay; a vision of eternal youth. The New Birth is into a life in which corruption and death have no place, cf. Eph 6:24. The Church therefore when her transformation is complete will embody the characteristics of the ideal Bride, Son 4:2.

ἀλλʼ ἵνα ᾗ ἁγία καὶ ἄμωμος. Cf. Eph 1:4. The fulfilment of the end marked out for us by the Father ‘before the foundation of the world’ in Christ is here seen to be realized as the result of His consecration of Himself on our behalf (Joh 17:19).

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

27.] that (further purpose of ἑαυτ. παρέδωκεν ὑπὲρ αὐτῆς) He might Himself present to Himself (as a bride, see reff. 2 Cor.: not as a sacrifice (Harl.), which is quite against the context. The expression sets forth that the preparation of the Church for her bridal with Christ is exclusively by His own agency) the church glorious (the prefixed adjective is emphatic, which we lose in translation), not having spot (a late word—τοῦτο φυλάττου, λέγε δὲ κηλίς—Phryn. Lobeck 28, where see note. It is found in Dion. Hal., Plut., Lucian, &c. The proper accentuation seems to be as in text, not σπῖλος. In Anthol. vi. 252, we have ἄσπιλον, ἀῤῥυτίδωτον, beginning a hexameter) or wrinkle (ῥυτίς, ἡ συγκεκλυσμένη σάρξ, Etym. Mag.: from (ἐ) ρύω, see Palm and Rost, Lex. A classical word, see reff.), or any of such things, but that she may be holy (perfect in holiness) and blameless (see on both, note, ch. 1:4). The presentation here spoken of is clearly, in its full sense, that future one at the Lord’s coming, so often treated under the image of a marriage (Mat 22:1 ff.; Mat 25:1 ff.; Rev 19:7 ff.; Rev 21:2 al. fr.), not any progress of sanctification here below, as Harl., Beng., al., maintain (and Calv., commonly quoted on the other side: for he says on παραστήσῃ, ‘finem baptismi et ablutionis nostræ declarat: ut sancte et inculpate Deo vivamus’): however the progress towards this state of spotlessness in this life may sometimes be spoken of in its fulness and completion, or with reference to its proper qualities, not here found in their purity. Schöttgen quotes a rabbinical comment on Son 1:5:—‘Judæi de synagoga intelligunt, et sic explicant: nigra sum in hoc sæculo, sed decora in sæcuIo futuro.’

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

27. ἵνα παραστήσῃ αὐτὸς ἑαυτῷ, κ.τ.λ. The remoter object of παρέδωκεν depending on ἁγιάσῃ, etc. The verb is used, as in 2Co 11:2, of the presentation of the bride to the bridegroom, παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ. The interpretation, “present as an offering” (Harless), is opposed to the context as well as inconsistent with ἑαυτῷ. αὐτός is the correct reading, and emphasises the fact that it is Christ who, as He gave Himself to sanctify the Church, also presents her to Himself. This presentation is not complete in this life, yet Bengel correctly says: “id valet suo modo jam de hac vita.”

αὐτὸς is the reading of א A B D* G L, Vulg., Syr-Harcl., etc. The Rec. has αὐτήν, with Dc K most MSS., Syr-Pesh, Chrys. The latter is the reading which would most readily occur to the copyist; no copyist would be likely to depart from it if he had it before him, but αὐτός has a peculiar emphasis.

ἔνδοξον τὴν ἐκκλησίαν. The tertiary predicate ἔνδοξον is placed with emphasis before its substantive. Not “a glorious Church,” but “the Church, glorious,” “that He might present the Church to Himself, glorious.”

μὴ ἔχουσαν σπίλον. σπίλος, which also occurs 2Pe 2:13, is a word of later Greek (Plutarch, etc.) for κηλίς; ἄσπιλος occurs four times in N.T.

ἀλλʼ ἵνα ᾖ. Changed structure, as if ἵνα μὴ ἔχῃ had preceded; compare ver. 33.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

He might present it to Himself [παραστηση αυτος εαυτω] . As a bride. Compare 2Co 11:2. Notice the two pronouns in conjunction, He, to Himself. Christ Himself presents the bride.

Spot [σπιλον] . Only here and 2Pe 2:13; The kindred verb spilow to defile, occurs Jas 3:6; Jude 1:23.

Wrinkle [ρυτιδα] . Only here in the New Testament.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.