We
had several important exhortations in the close of the foregoing chapter,
and they are continued in this: particularly, I. We have here an exhortation
to mutual love and charity, ver. 1, 2. II. Against all manner of
uncleanness, with proper arguments and remedies proposed against such sins:
and some further cautions are added, and other duties recommended, ver.
3-20. III. The apostle directs to the conscientious discharge of relative
duties, from ver. 21, throughout this, and in the beginning of the next
chapter.
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Cautions
against Impurity.
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A. D. 61.
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1 Be ye therefore followers of God, as dear
children; 2 And walk in love, as Christ also hath loved us, and
hath given himself for us an offering and a sacrifice to God for a
sweetsmelling savour.
Here we have the exhortation to mutual love, or to Christian charity. The
apostle had been insisting on this in the former chapter, and particularly
in the last verses of it, to which the particle therefore refers, and
connects what he had said there with what is contained in these verses,
thus: "Because God, for Christ's sake, has forgiven you, therefore be
you followers of God, or imitators of him;" for so the word
signifies. Pious persons should imitate the God whom they worship, as far as
he has revealed himself as imitable by them. They must conform themselves to
his example, and have his image renewed upon them. This puts a great honour
upon practical religion, that it is the imitating of God. We must be holy as
God is holy, merciful as he is merciful, perfect as he is perfect. But there
is no one attribute of God more recommended to our imitation than that of
his goodness. Be you imitators of God, or resemble him, in every grace, and
especially in his love, and in his pardoning goodness. God is love; and
those that dwell in love dwell in God and God in them. Thus he has
proclaimed his name, Gracious and merciful, and abundant in goodness. As
dear children, as children (who are wont to be greatly beloved by their
parents) usually resemble them in the lineaments and features of their
faces, and in the dispositions and qualities of their minds; or as becomes
the children of God, who are beloved and cherished by their heavenly Father.
Children are obliged to imitate their parents in what is good, especially
when dearly beloved by them. The character that we bear of God's children
obliges us to resemble him, especially in his love and goodness, in his
mercy and readiness to forgive. And those only are God's dear children who
imitate him in these. It follows, And walk in love, v. 2. This
godlike grace should conduct and influence our whole conversation, which is
meant by walking in it. It should be the principle from which we act; it
should direct the ends at which we aim. We should be more careful to give
proof of the sincerity of our love one to another. As Christ also hath
loved us. Here the apostle directs us to the example of Christ, whom
Christians are obliged to imitate, and in whom we have an instance of the
most free and generous love that ever was, that great love wherewith he hath
loved us. We are all joint sharers in that love, and partakers of the
comfort of it, and therefore should love one another, Christ having loved us
all and given such proof of his love to us; for he hath given himself for
us. The apostle designedly enlarges on the subject; for what can yield
us more delightful matter for contemplation than this? Christ gave himself
to die for us; and the death of Christ was the great sacrifice of atonement:
An offering and a sacrifice to God; or an offering, even a
sacrifice--a propitiatory sacrifice, to expiate our guilt, which had been
prefigured in the legal oblations and sacrifices; and this for a
sweet-smelling savour. Some observe that the sin-offerings were never
said to be of a sweet-smelling savour; but this is said of the Lamb of
God, which taketh away the sin of the world. As he offered himself with
a design to be accepted of God, so God did accept, was pleased with, and
appeased by, that sacrifice. Note, As the sacrifice of Christ was
efficacious with God, so his example should be prevailing with us, and we
should carefully copy after it.
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Preservatives
from Impurity; Cautions and Admonitions.
A. D. 61.
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3 But fornication, and all uncleanness, or
covetousness, let it not be once named among you, as becometh saints;
4 Neither filthiness, nor foolish talking, nor jesting, which are not
convenient: but rather giving of thanks. 5 For this ye know,
that no whoremonger, nor unclean person, nor covetous man, who is an
idolater, hath any inheritance in the kingdom of Christ and of God.
6 Let no man deceive you with vain words: for because of these things cometh
the wrath of God upon the children of disobedience. 7 Be not ye
therefore partakers with them. 8 For ye were sometimes darkness,
but now are ye light in the Lord: walk as children of light:
9 (For the fruit of the Spirit is in all goodness and righteousness
and truth;) 10 Proving what is acceptable unto the Lord.
11 And have no fellowship with the unfruitful works of darkness, but rather
reprove them. 12 For it is a shame even to speak of those
things which are done of them in secret. 13 But all things that
are reproved are made manifest by the light: for whatsoever doth make
manifest is light. 14 Wherefore he saith, Awake thou that
sleepest, and arise from the dead, and Christ shall give thee light.
15 See then that ye walk circumspectly, not as fools, but as wise,
16 Redeeming the time, because the days are evil. 17 Wherefore
be ye not unwise, but understanding what the will of the Lord is.
18 And be not drunk with wine, wherein is excess; but be filled with the
Spirit; 19 Speaking to yourselves in psalms and hymns and
spiritual songs, singing and making melody in your heart to the Lord;
20 Giving thanks always for all things unto God and the Father in the name
of our Lord Jesus Christ;
These verses contain a caution against all manner of uncleanness, with
proper remedies and arguments proposed: some further cautions are added, and
other duties recommended. Filthy lusts must be suppressed, in order to the
supporting of holy love. Walk in love, and shun fornication and
all uncleanness. Fornication is folly committed between unmarried
persons. All uncleanness includes all other sorts of filthy lusts,
which were too common among the Gentiles. Or covetousness, which
being thus connected, and mentioned as a thing which should not be once
named, some understand it, in the chaste style of the scripture, of
unnatural lust; while others take it in the more common sense, for an
immoderate desire of gain or an insatiable love of riches, which is
spiritual adultery; for by this the soul, which was espoused to God, goes
astray from him, and embraces the bosom of a stranger, and therefore carnal
worldlings are called adulterers: You adulterers and adulteresses, know
you not that the friendship of the world is enmity with God? Now these
sins must be dreaded and detested in the highest degree: Let it not be
once named among you, never in a way of approbation nor without
abhorrence, as becometh saints, holy persons, who are separated from
the world, and dedicated unto God. The apostle not only cautions against the
gross acts of sin, but against what some may be apt to make light of, and
think to be excusable. Neither filthiness (v. 4), by which may
be understood all wanton and unseemly gestures and behaviour; nor foolish
talking, obscene and lewd discourse, or, more generally, such vain
discourse as betrays much folly and indiscretion, and is far from edifying
the hearers; nor jesting. The Greek word eutrapelia
is the same which Aristotle, in his Ethics, makes a virtue: pleasantness of
conversation. And there is no doubt an innocent and inoffensive jesting,
which we cannot suppose the apostle here forbids. Some understand him of
such scurrilous and abusive reflections as tend to expose others and to make
them appear ridiculous. This is bad enough: but the context seems to
restrain it to such pleasantry of discourse as is filthy and obscene, which
he may also design by that corrupt, or putrid and rotten,
communication that he speaks of, ch. iv. 29. Of these things he says,
They are not convenient. Indeed there is more than inconvenience,
even a great deal of mischief, in them. They are so far from being
profitable that they pollute and poison the hearers. But the meaning is,
Those things do not become Christians, and are very unsuitable to their
profession and character. Christians are allowed to be cheerful and
pleasant; but they must be merry and wise. The apostle adds, But rather
giving of thanks: so far let the Christian's way of mirth be from that
of obscene and profane wit, that he may delight his mind, and make himself
cheerful, by a grateful remembrance of God's goodness and mercy to him, and
by blessing and praising him on account of these. Note, 1. We should take
all occasions to render thanksgivings and praises to God for his kindness
and favours to us. 2. A reflection on the grace and goodness of God to us,
with a design to excite our thankfulness to him, is proper to refresh and
delight the Christian's mind, and to make him cheerful. Dr. Hammond thinks
that eucaristia may
signify gracious, pious, religious discourse in general, by way of
opposition to what the apostle condemns. Our cheerfulness, instead of
breaking out into what is vain and sinful, and a profanation of God's name,
should express itself as becomes Christians, and in what may tend to his
glory. If men abounded more in good and pious expressions, they would not be
so apt to utter ill and unbecoming words; for shall blessing and cursing,
lewdness and thanksgivings, proceed out of the same mouth?
I. To fortify us against the sins of uncleanness, &c., the apostle urges
several arguments, and prescribes several remedies, in what follows,
1. He urges several arguments, As, (1.) Consider that these are sins which
shut persons out of heaven: For this you know, &c., v. 5.
They knew it, being informed of it by the Christian religion. By a
covetous man some understand a lewd lascivious libertine, who indulges
himself in those vile lusts which were accounted the certain marks of a
heathen and an idolater. Others understand it in the common acceptation of
the word; and such a man is an idolater because there is spiritual idolatry
in the love of this world. As the epicure makes a god of his belly, so the
covetous man makes a god of his money, sets those affectations upon it, and
places that hope, confidence, and delight, in worldly good, which should be
reserved for God only. He serves mammon instead of God. Of these persons it
is said that they have no inheritance in the kingdom of Christ and of
God; that is, the kingdom of Christ, who is God, or the kingdom which is
God's by nature, and Christ's as he is Mediator, the kingdom which Christ
has purchased and which God bestows. Heaven is here described as a kingdom
(as frequently elsewhere) with respect to its eminency and glory, its
fulness and sufficiency, &c. In this kingdom the saints and servants of
God have an inheritance; for it is the inheritance of the saints in
light. But those who are impenitent, and allow themselves either in the
lusts of the flesh or the love of the world, are not Christians indeed, and
so belong not to the kingdom of grace, nor shall they ever come to the
kingdom of glory. Let us then be excited to be on our guard against those
sins which would exclude and shut us out of heaven. (2.) These sins bring
the wrath of God upon those who are guilty of them: "Let no man
deceive you with vain words, &c., v. 6. Let none flatter you,
as though such things were tolerable and to be allowed of in Christians, or
as though they were not very provoking and offensive unto God, or as though
you might indulge yourselves in them and yet escape with impunity. These are
vain words." Observe, Those who flatter themselves and others
with hopes of impunity in sin do but put a cheat upon themselves and others.
Thus Satan deceived our first parents with vain words when he said to them, You
shall not surely die. They are vain words indeed; for those who
trust to them will find themselves wretchedly imposed upon, for because
of these things cometh the wrath of God upon the children of disobedience.
By children of disobedience may be meant the Gentiles, who
disbelieved, and refused to comply with, and to submit themselves to, the
gospel: or, more generally, all obstinate sinners, who will not be
reclaimed, but are given over to disobedience. Disobedience is the very
malignity of sin. And it is by a usual Hebraism that such sinners are called
children of disobedience; and such indeed they are from their childhood,
going astray as soon as they are born. The wrath of God comes upon
such because of their sins; sometimes in this world, but more especially in
the next. And dare we make light of that which will lay us under the wrath
of God? O no. Be not you therefore partakers with them, v. 7.
"Do not partake with them in their sins, that you may not share in
their punishment." We partake with other men in their sins, not only
when we live in the same sinful manner that they do, and consent and comply
with their temptations and solicitations to sin, but when we encourage them
in their sins, prompt them to sin, and do not prevent and hinder them, as
far as it may be in our power to do so. (3.) Consider what obligations
Christians are under to live at another rate than such sinners do: For
you were sometimes darkness, but now, &c., v. 8. The meaning
is, "Such courses are very unsuitable to your present condition; for,
whereas in your Gentile and your unregenerate state you were darkness, you
have now undergone a great change." The apostle calls their former
condition darkness in the abstract, to express the great darkness
they were in. They lived wicked and profane lives, being destitute of the
light of instruction without and of the illumination and grace of the
blessed Spirit within. Note, A state of sin is a state of darkness. Sinners,
like men in the dark, are going they know not whither, and doing they know
not what. But the grace of God had produced a mighty change in their souls: Now
are you light in the Lord, savingly enlightened by the word and the
Spirit of God. Now, upon your believing in Christ, and your receiving
the gospel. Walk as children of light. Children of light, according
to the Hebrew dialect, are those who are in a state of light, endued with
knowledge and holiness. "Now, being such, let your conversation be
suitable to your condition and privileges, and accordingly live up to the
obligation you are under by that knowledge and those advantages you enjoy--Proving
what is acceptable unto the Lord (v. 10), examining and searching
diligently what God has revealed to be his will, and making it appear that
you approve it by conforming yourselves to it." Observe, We must not
only dread and avoid that which is displeasing to God, but enquire and
consider what will be acceptable to him, searching the scriptures with this
view, thus keeping at the greatest distance from these sins.
2. The apostle prescribes some remedies against them. As, (1.) If we would
not be entangled by the lusts of the flesh, we must bring forth the
fruits of the Spirit, v. 9. This is expected from the children of
light, that, being illuminated, they be also sanctified by the Spirit, and
thereupon bring forth his fruit, which is in all goodness, an
inclination to do good and to show mercy, and righteousness, which
signifies justice in our dealings. Thus they are taken more strictly; but,
more generally, all religion is goodness and righteousness. And in and with
these must be truth, or sincerity and uprightness of heart. (2.) We
must have no fellowship with sin nor sinners, v. 11. Sinful works are
works of darkness: they come from the darkness of ignorance, they seek the
darkness of concealment, and they lead to the darkness of hell. These works
of darkness are unfruitful works; there is nothing got by them in the
long run, whatever profit is pretended by sin, it will by no means balance
the loss; for it issues in the utter ruin and destruction of the impenitent
sinner. We must therefore have no fellowship with these unfruitful
works; as we must not practise them ourselves, so we must not countenance
others in the practice of them. There are many ways of our being accessary
to the sins of others, by commendation, counsel, consent, or concealment.
And, if we share with others in their sin, we must expect to share with them
in their plagues. Nay, if we thus have fellowship with them, we shall be in
the utmost danger of acting as they do ere long. But, rather than have
fellowship with them, we must reprove them, implying that if we do
not reprove the sins of others we have fellowship with them. We must
prudently and in our places witness against the sins of others, and
endeavour to convince them of their sinfulness, when we can do it seasonably
and pertinently, in our words; but especially by the holiness of our lives,
and a religious conversation. Reprove their sins by abounding in the
contrary duties. One reason given is, For it is a shame even to speak of
those things, &c., v. 12. They are so filthy and abominable
that it is a shame to mention them, except in a way of reproof, much more
must it be a shame to have any fellowship with them. The things which are
done of them in secret. The apostle seems to speak here of the Gentile
idolaters, and of their horrid mysteries, which abounded with detestable
wickedness, and which none were permitted to divulge upon pain of death.
Observe, A good man is ashamed to speak that which many wicked people are
not ashamed to act; but, as far as their wickedness appears, it should be
reproved by good men. There follows another reason for such reproof: But
all things that are reproved are made manifest by the light, v.
13. The meaning of this passage may be this: "All those unfruitful
works of darkness which you are called upon to reprove are laid open, and
made to appear in their proper colours to the sinners themselves, by the
light of doctrine or of God's word in your mouths, as faithful reprovers, or
by that instructive light which is diffused by the holiness of your lives
and by your exemplary walk." Observe, The light of God's word, and the
exemplification of it in a Christian conversation, are proper means to
convince sinners of their sin and wickedness. It follows, For whatsoever
doth make manifest is light; that is, it is the light that discovers
what was concealed before in darkness; and accordingly it becomes those who
are children of light, who are light in the Lord, to discover
to others their sins, and to endeavour to convince them of the evil and
danger of them, thus shining as lights in the world. The apostle further
urges this duty from the example of God or Christ: Wherefore he saith,
&c. (v. 14); as if he had said, "In doing this, you will
copy after the great God, who has set himself to awaken sinners from their
sleep, and to raise them from the death of sin, that they might receive
light from Christ." He saith. The Lord is constantly saying in
his word what is more particularly expressed in Isa. lx. 1. Or, Christ, by
his ministers, who preach the everlasting gospel, is continually calling
upon sinners to this effect: Awake, thou that sleepest, and arise from
the dead. The same thing in the main is designed by these different
expressions; and they serve to remind us of the great stupidity and the
wretched security of sinners, how insensible they are of their danger, and
how unapt they naturally are to spiritual motions, sensations, and actions.
When God calls upon them to awake, and to arise, his meaning is that they
would break off their sins by repentance, and enter on a course of holy
obedience, and he encourages them to essay and do their utmost that way, by
that gracious promise, And Christ shall give thee light; or Christ shall
enlighten thee, or shall shine upon thee. "He shall bring
thee into a state of knowledge, holiness, and comfort, assisting thee with
his grace, and refreshing thy mind with joy and peace here and rewarding
thee with eternal glory at length." Observe, When we are endeavouring
to convince sinners, and to reform them from their sins, we are imitating
God and Christ in that which is their great design throughout the gospel.
Some indeed understand this as a call to sinners and to saints: to sinners
to repent and turn; to saints to stir up themselves to their duty. The
former must arise from their spiritual death; and the latter must awake from
their spiritual deadness. (3.) Another remedy against sin is circumspection,
care, or caution (v. 15): See then, &c. This may be
understood either with respect to what immediately precedes, "If you
are to reprove others for their sins, and would be faithful to your duty in
this particular, you must look well to yourselves, and to your own behaviour
and conduct" (and, indeed, those only are fit to reprove others who
walk with due circumspection and care themselves): or else we have here
another remedy or rather preservative from the before-mentioned sins; and
this I take to be the design of the apostle, being impossible to maintain
purity and holiness of heart and life without great circumspection and care.
Walk circumspectly, or, as the word signifies, accurately, exactly,
in the right way, in order to which we must be frequently consulting our
rule, and the directions we have in the sacred oracles. Not as fools,
who walk at all adventures, and who have no understanding of their duty, nor
of the worth of their souls, and through neglect, supineness, and want of
care, fall into sin, and destroy themselves; but as wise, as persons
taught of God and endued with wisdom from above. Circumspect walking is the
effect of true wisdom, but the contrary is the effect of folly. It follows, redeeming
the time (v. 16), literally, buying the opportunity. It is
a metaphor taken from merchants and traders who diligently observe and
improve the seasons for merchandise and trade. It is a great part of
Christian wisdom to redeem the time. Good Christians must be good husbands
of their time, and take care to improve it to the best of purposes, by
watching against temptations, by doing good while it is in the power of
their hands, and by filling it up with proper employment--one special
preservative from sin. They should make the best use they can of the present
seasons of grace. Our time is a talent given us by God for some good end,
and it is misspent and lost when it is not employed according to his design.
If we have lost our time heretofore, we must endeavour to redeem it by
doubling our diligence in doing our duty for the future. The reason given is
because the days are evil, either by reason of the wickedness of
those who dwell in them, or rather "as they are troublesome and
dangerous times to you who live in them." Those were times of
persecution wherein the apostle wrote this: the Christians were in jeopardy
every hour. When the days are evil we have one superadded argument to redeem
time, especially because we know not how soon they may be worse. People are
very apt to complain of bad times; it were well if that would stir them up
to redeem time. "Wherefore," says the apostle (v.
17), "because of the badness of the times, be you not unwise,
ignorant of your duty and negligent about your souls, but understanding
what the will of the Lord is. Study, consider, and further acquaint
yourselves with the will of God, as determining your duty." Observe,
Ignorance of our duty, and neglect of our souls, are evidences of the
greatest folly; while an acquaintance with the will of God, and a care to
comply with it, bespeak the best and truest wisdom.
II. In the three following verses the apostle warns against some other
particular sins, and urges some other duties. 1. He warns against the sin of
drunkenness: And be not drunk with wine, v. 18. This was a sin
very frequent among the heathens; and particularly on occasion of the
festivals of their gods, and more especially in their Bacchanalia: then they
were wont to inflame themselves with wine, and all manner of inordinate
lusts were consequent upon it: and therefore the apostle adds, wherein,
or in which drunkenness, is excess. The word aswtia
may signify luxury or dissoluteness; and it is certain that
drunkenness is no friend to chastity and purity of life, but it virtually
contains all manner of extravagance, and transports men into gross
sensuality and vile enormities. Note, Drunkenness is a sin that seldom goes
alone, but often involves men in other instances of guilt: it is a sin very
provoking to God, and a great hindrance to the spiritual life. The apostle
may mean all such intemperance and disorder as are opposite to the sober and
prudent demeanour he intends in his advice, to redeem the time. 2. Instead
of being filled with wine, he exhorts them to be filled with the Spirit.
Those who are full of drink are not likely to be full of the Spirit; and
therefore this duty is opposed to the former sin. The meaning of the
exhortation is that men should labour for a plentiful measure of the graces
of the Spirit, that would fill their souls with great joy, strength, and
courage, which things sensual men expect their wine should inspire them
with. We cannot be guilty of any excess in our endeavours after these: nay,
we ought not to be satisfied with a little of the Spirit, but to be aspiring
after measures, so as to be filled with the Spirit. Now by this means we
shall come to understand what the will of the Lord is; for the Spirit
of God is given as a Spirit of wisdom and of understanding. And because
those who are filled with the Spirit will be carried out in acts of
devotion, and all the proper expressions of it, therefore the apostle
exhorts, 3. To sing unto the Lord, v. 19. Drunkards are wont to sing
obscene and profane songs. The heathens, in their Bacchanalia, used to sing
hymns to Bacchus, whom they called the god of wine. Thus they expressed
their joy; but the joy of Christians should express itself in songs of
praise to their God. In these they should speak to themselves in
their assemblies and meetings together, for mutual edification. By psalms
may be meant David's psalms, or such composures as were fitly sung with
musical instruments. By hymns may be meant such others as were
confined to matter of praise, as those of Zacharias, Simeon, &c. Spiritual
songs may contain a greater variety of matter, doctrinal, prophetical,
historical, &c. Observe here, (1.) The singing of psalms and hymns is a
gospel ordinance: it is an ordinance of God, and appointed for his glory.
(2.) Though Christianity is an enemy to profane mirth, yet it encourages joy
and gladness, and the proper expressions of these in the professors of it.
God's people have reason to rejoice, and to sing for joy. They are to sing
and to make melody in their hearts; not only with their voices, but with
inward affection, and then their doing this will be as delightful and
acceptable to God as music is to us: and it must be with a design to please
him, and to promote his glory, that we do this; and then it will be done to
the Lord. 4. Thanksgiving is another duty that the apostle exhorts to, v.
20. We are appointed to sing psalms, &c., for the expression of our
thankfulness to God; but, though we are not always singing, we should never
want a disposition for this duty, as we never want matter for it. We must
continue it throughout the whole course of our lives; and we should give
thanks for all things; not only for spiritual blessings enjoyed, and
eternal ones expected (for what of the former we have in hand, and for what
of the other we have in hope), but for temporal mercies too; not only for
our comforts, but also for our sanctified afflictions; not only for what
immediately concerns ourselves, but for the instances of God's kindness and
favour to others also. It is our duty in every thing to give thanks unto
God and the Father, to God as the Father of our Lord Jesus Christ and
our Father in him, in whose name we are to offer up all our prayers, and
praises, and spiritual services, that they may be acceptable to God.
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Duties
of Husbands and Wives.
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A. D. 61.
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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 v.
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 v. 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
(v. 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, v. 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 (v. 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 (v.
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 (v. 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, &c., v.
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, &c., v. 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, v. 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, &c. 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, v. 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.
ii. 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, v. 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, v. 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.
