Efesini 5:22 Commento

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 (Eph 5:1, Eph 5:2). 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 (v. 3-20). III. The apostle directs to the conscientious discharge of relative duties, from Eph 5:21, throughout this, and in the beginning of the next chapter.

INTRODUCTION TO EPHESIANS 5 The apostle, in this chapter, goes on with his exhortations to the duties of religion; and such in general as relate to purity of life, and against uncleanness; and particularly treats of the duties of married persons. And whereas in the latter part of the preceding chapter, he had exhorted to kindness and tenderness, and which he enforced by the example of God himself, he here repeats and urges it; and to it adds the example of Christ in loving his people, and giving himself for them a propitiatory sacrifice, acceptable to God, Eph 5:1, then follows a dehortation from several vices of the impure kind, some as being filthy actions, and unbecoming saints, and not to be named by them, and much less done, Eph 5:3, others, and such as are vices of the tongue, as being inconvenient, and to which thanksgiving is preferred, Eph 5:4, and the former especially, as excluding from having any part or portion in the kingdom of God and Christ Eph 5:5, and all of them, as bringing the wrath of God upon men, Eph 5:6, wherefore professors of religion should avoid such sins, and not join with the children of disobedience in the commission of them, Eph 5:7, to which exhortation they should the rather give heed, from the consideration of their present state, illustrated by their former one; who were once darkness, but now light, and therefore should walk as enlightened persons, Eph 5:8, and as having the Spirit of God, which is known by its fruits, Eph 5:9, studying to know, approve of, and do that which is acceptable to God, Eph 5:10, and on the contrary, should have no society and communion with men in the commission of sins, the works of darkness, but should reprove them for them, Eph 5:11, since the things done by them were such, that it was a shame to relate them, and much more to commit them, Eph 5:12, and the rather this was incumbent upon them, since it was agreeably to their character, as being made light in the Lord; seeing it is the property of light to make manifest and detect what is done in the dark, Eph 5:13, which is confirmed by a passage of Scripture pertinently produced, to stir up drowsy and lifeless professors to the discharge of their duty, Eph 5:14, and from hence the apostle enforces a wise and circumspect walk and conversation, one part of which lies in redeeming time; and which should be done for this reason, because the present days were evil ones, Eph 5:15, and that they might avoid a foolish walk, and order their conversation wisely and aright, he suggests it would be proper to learn what was the will of the Lord, which is the rule of a Christian's walk and conversation, Eph 5:17, and whereas drunkenness is oftentimes the cause of all the above mentioned vices, the apostle cautions against that, and on the contrary advises them to be concerned for a larger measure of the Spirit of God; that under his influence they might sing psalms, hymns, and spiritual songs, in a melodious manner, and heartily to the Lord; and so express their thankfulness to him, for all mercies from him; and not abuse their mercies and themselves, spend their time in singing lewd and profane songs, as drunkards often do, Eph 5:18, and hence he passes to the special duties of wives and husbands, to which he premises a general exhortation to submission to one another, Eph 5:21, and begins with the subjection of wives to their husbands, this being the will of the Lord, Eph 5:22, and besides, the relation which the wife stands in to her husband, being her head, requires it; and which is illustrated by Christ being the head and Saviour of his body, the church, Eph 5:23, and which is further urged and enforced by the instance and example of the church's subjection to Christ, Eph 5:24, and next the apostle exhorts husbands to love their wives, in imitation of Christ, who has loved his church; and as an instance of it, has given himself to death for her; than which, there cannot be a greater instance of love, Eph 5:25, the ends of which were, the sanctification and cleansing of the church with his blood, by means of water and the word; and the presentation of her to himself, all glorious and beautiful, Eph 5:26, and then another argument is used, to engage the affections of husbands to their wives, they being their own bodies; so that loving them, is loving themselves, Eph 5:28, nor was it ever known, and it would be unnatural, for a man to hate his own flesh, but on the contrary, he nourishes and cherishes it; and therefore seeing the wife is a man's own flesh, he ought not to hate her, but to nourish and cherish her; and this is also enforced by the example of Christ, who does not hate his church, but nourishes and cherishes her, Eph 5:29, the reason of which is, because the saints which make up the church are members of him, one flesh and blood with him, Eph 5:30, which is the case of a man and his wife; and hence it is, that according to the original law of marriage, a man was to leave father and mother, and cleave to his wife, Eph 5:31, the whole of which is a mystery, and typical of the marriage relation and union between Christ and his church, Eph 5:32, and the chapter is closed with a recapitulation of the mutual duties of husband and wife, love in the one, and reverence in the other, Eph 5:33.

Therefore as the church is subject unto Christ,.... Her head, being wholly dependent upon him, and entirely resigned to him, and receiving all from him; from whom alone is all her expectation of provision, protection, comfort, and happiness; wherefore she has respect to all his commands, and esteems all his precepts concerning all things to be right; and yields a cheerful, voluntary, sincere, and hearty obedience to them; arising from a principle of love to him, and joined with honour, fear, and reverence of him: so let the wives be to their own husbands in everything: political, domestic, and ecclesiastic; that is consistent with the laws of God, and the Gospel of Christ.

It behoves you also, therefore, as "a peculiar people, and a holy nation," to perform all things with harmony in Christ. Wives, be ye subject to your husbands in the fear of God; and ye virgins, to Christ in purity.

Now, when I find to what God belong these precepts, whether in their germ or their development, I have no difficulty in knowing to whom the apostle also belongs. But he declares that "wives ought to be in subjection to their husbands: " what reason does he give for this? "Because," says he, "the husband is the head of the wife.

A Certain wise man, setting down a number of things in the rank of blessings, set down this also in the rank of a blessing, "A wife agreeing with her husband." And elsewhere again he sets it down among blessings, that a woman should dwell in harmony with her husband. And indeed from the beginning, God appears to have made special provision for this union; and discoursing of the twain as one, He said thus, "Male and female created He them"; and again, "There is neither male nor female." For there is no relationship between man and man so close as that between man and wife, if they be joined together as they should be. For great evils are hence produced, and great benefits, both to families and to states. For there is nothing which so welds our life together as the love of man and wife. For this many will lay aside even their arms, for this they will give up life itself. And Paul would never without a reason and without an object have spent so much pains on this subject, as when he says here, "Wives, be in subjection unto your own husbands, as unto the Lord." And why so? Because when they are in harmony, the children are well brought up, and the domestics are in good order, and neighbors, and friends, and relations enjoy the fragrance. But if it be otherwise, all is turned upside down, and thrown into confusion. Yet how strange! for how then is it, that it is said elsewhere, "If one bid not farewell both to wife and to husband, he cannot follow me"? For if it is their duty to be in subjection "as unto the Lord," how saith He that they must depart from them for the Lord's sake? Yet their duty indeed it is, their bounden duty. But the word "as" is not necessarily and universally expressive of exact equality. He either means this, "'as' knowing that ye are servants to the Lord"; (which, by the way, is what he says elsewhere, that, even though they do it not for the husband's sake, yet must they primarily for the Lord's sake;) or else he means, "when thou obeyest thy husband, do so as serving the Lord." For if he who resisteth these external authorities, those of governments, I mean, "withstandeth the ordinance of God", much more does she who submits not herself to her husband. Such was God's will from the beginning. Let us take as our fundamental position then that the husband occupies the place of the "head," and the wife the place of the "body."

The union of Christ and the church is holy. So is the proper union of husband and wife holy. Just as a congregation of heretics, however, cannot rightly be called the church of Christ and cannot have Christ as its head, so it is that a union between husband and wife cannot be truly called holy if there is a disregard for the way of life taught by Christ.

Not without reason and not in vain does Paul devote great care to marriage, for God too from the beginning was especially concerned with it. For He joined with Adam his sister — no, more than that — his daughter; but what am I saying? His own flesh. Then, as the race multiplied, He also widened the boundaries of marriage, so as not to confine love within the narrow limits of kinship alone. Indeed, our very life is sustained by marriage. Therefore he says: "Wives, submit to your own husbands." For if marriage is distinguished by harmony, then the children will be well brought up, the servants will fulfill their duty, and everything concerning neighbors and friends will go well. Submit as to the Lord. But how then is it written in another place: if anyone does not part from his wife and the wife from her husband, he cannot follow Me (Luke 14:26)? For if one must submit as to the Lord, how does He say that one must part for the Lord's sake? Because the word "as" does not everywhere denote perfect equality. Or: "submit," knowing that you are serving God — that is, even if not for the husband's own sake, then at least for the Lord's sake. For if the one who resists the higher authority resists the ordinance of the Lord, then all the more so the wife who resists her husband. And conversely, the wife who submits to her husband submits to the Lord.

Up until now the Apostle has set down general precepts applicable to everyone (4:17), at this point he expresses those which pertain to particular persons or classes. According to the Philosopher in his Politics, a home must possess three relationships if it is to be complete, namely, that of the husband and wife, of the father and the children, and that between the master and his servants. Hence he states: Let women be subject to their husbands because "a woman, if she have superiority, is contrary to her husband" as Ecclesiasticus 25 (30) affirms. So he especially warns them about subjection. This is as to a lord since the relation of a husband to his wife is, in a certain way, like that of a master to his servant, insofar as the latter ought to be governed by the commands of his master. The difference between these two relationships is that the master employs his servants in whatever is profitable to himself; but a husband treats his wife and children in reference to the common good. Thus he mentions as to a lord; the husband is not really a lord, but is as a lord. "Let wives be subject to their husbands" (1 Pet. 3:1).

Christians should imitate their heavenly Father, and walk in love, after the example of Christ, Eph 5:1, Eph 5:2. They should avoid all uncleanness, impurity, covetousness, and foolish jesting, and idolatry, because these things exclude from the kingdom of God, Eph 5:3-7. The Ephesians were once in darkness, but being now light in the Lord, they are exhorted to walk in that light, and bring forth the fruits of the Spirit; and to have no fellowship with the workers of iniquity, whose evil deeds are manifested by the light, Eph 5:8-13. All are exhorted to awake; to walk circumspectly; to redeem the time; and to learn what the will of the Lord is, Eph 5:14-17. The apostle gives particular directions relative to avoiding excess of wine, Eph 5:18. To singing and giving thanks, Eph 5:19, Eph 5:20. Submission to each other, Eph 5:21. To husbands that they should love their wives, as Christ loved the Church; for by the marriage union, the union between Christ and the Church is pointed out; and wives are exhorted to reverence their husbands, Eph 5:22-33.

Wives, submit yourselves unto your own husbands - As the Lord, viz. Christ, is the head or governor of the Church, and the head of the man, so is the man the head or governor of the woman. This is God's ordinance, and should not be transgressed. The husband should not be a tyrant, and the wife should not be the governor. Old Francis Quarles, in his homely rhymes, alluding to the superstitious notion, that the crowing of a hen bodes ill luck to the family, has said: - "Ill thrives the hapless family that shows A cock that's silent, and a hen that crows: I know not which live most unnatural lives, Obeying husbands or commanding wives." As unto the Lord - The word Church seems to be necessarily understood here; that is: Act under the authority of your husbands, as the Church acts under the authority of Christ. As the Church submits to the Lord, so let wives submit to their husbands.

EXHORTATIONS TO LOVE: AND AGAINST CARNAL LUSTS AND COMMUNICATIONS. CIRCUMSPECTION IN WALK: REDEEMING THE TIME: BEING FILLED WITH THE SPIRIT: SINGING TO THE LORD WITH THANKFULNESS: THE WIFE'S DUTY TO THE HUSBAND RESTS ON THAT OF THE CHURCH TO CHRIST. (Eph. 5:1-33) therefore--seeing that "God in Christ forgave you" (Eph 4:32). followers--Greek, "imitators" of God, in respect to "love" (Eph 5:2): God's essential character (Jo1 4:16). as dear children--Greek, "as children beloved"; to which Eph 5:2 refers, "As Christ also loved us" (Jo1 4:19). "We are sons of men, when we do ill; sons of God, when we do well" [AUGUSTINE, on Psalm 52]; (compare Mat 5:44-45, Mat 5:48). Sonship infers an absolute necessity of imitation, it being vain to assume the title of son without any similitude of the Father [PEARSON].

(Eph 6:9.) The Church's relation to Christ in His everlasting purpose, is the foundation and archetype of the three greatest of earthly relations, that of husband and wife (Eph 5:22-33), parent and child (Eph 6:1-4), master and servant (Eph 6:4-9). The oldest manuscripts omit "submit yourselves"; supplying it from Eph 5:21, "Ye wives (submitting yourselves) unto your own husbands." "Your own" is an argument for submissiveness on the part of the wives; it is not a stranger, but your own husbands whom you are called on to submit unto (compare Gen 3:16; Co1 7:2; Co1 14:34; Col 3:18; Tit 2:5; Pe1 3:1-7). Those subject ought to submit themselves, of whatever kind their superiors are. "Submit" is the term used of wives: "obey," of children (Eph 6:1), as there is a greater equality between wives and husbands, than between children and parents. as unto the Lord--Submissiveness is rendered by the wife to the husband under the eye of Christ, and so is rendered to Christ Himself. The husband stands to the wife in the relation that the Lord does to the Church, and this is to be the ground of her submission: though that submission is inferior in kind and degree to that which she owes Christ (Eph 5:24).