CHAPTER 5
LECTURE 8
22 Let women be subject to their husbands as to a lord;
23 Because the husband is the head of the wife, as Christ is the head of the church. He is the saviour of his body.
24 Therefore, as the church is subject to Christ, so also let the wives be to their husbands in all things.
25 Husbands, ldve your wives, as Christ also loved the church and delivered himself up for it;
26 That he might sanctify it, cleansing it by the laver of water mi the word of life;
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.
28a So also ought men to love their wives as their own bodies.
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 these three are dealt with when the Apostle instructs:
First, the husband and wife.
Secondly, the father and child (6: 1).
Thirdly, the servants and masters (6:5).
The first has two divisions:
First, he cautions the women to be subject.
Secondly, he admonishes the men to love (5:25).
The first is again twofold:
First, he gives an admonition.
Secondly, he explains the reason for it (5:23).
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).
Next, he adds his reason; regarding it he makes three points:
First, he offers it for consideration.
Thirdly, from the example he draws his conclusion (v. 24).
The reason for this subjection is that the husband is the bead of the wife, and the sense of sight is localized in the head—“The eyes of a wise man are in his head” (Eccl. 2:14)—and hence a husband ought to govern his wife as her head. “The head of the woman is the man” (1 Cor. 11:3). Then he brings in his example when he says: as Christ is the head of the church . God “has made him head over all the church, which is his body” (Eph. 1:22-23). This is not for his own utility, but for that of the Church since he is the saviour of his body . “For there is no other name under heaven given to men, whereby we must be saved” (Ac. 4:12). “Behold, God is my saviour; I will deal confidently and will not fear” (Is. 12:2).
From this he draws the conclusion he intended, saying Therefore, as the church is subject to Christ. As though he said: It is not proper for an organ to rebel against its head in any situation; but as Christ is head of the church in his own way, so a husband is the head of his wife; therefore the wife must be obedient to her husband as the church is subject to Christ . “Shall not my soul be subject to God?” (Ps. 61:2), so also let the wives be to their husbands . “And you shall be under your husband’s power” (Gen. 3:16), in all things which are not contrary to God, for Acts 5 (29) affirms: “We ought to obey God rather than men.”
After this he admonishes the husbands that they are to love their wives.
First, he does this.
Secondly, he gives his reason (5:25b).
He states: Husbands, love your wives. For certainly it is from the love he has for his wife that he will live more chastely and both of them will enjoy a peaceful relationship. If he should love another more than his own wife, he exposes both himself and his wife to the possibility of sin. “Husbands, love your wives and be not bitter towards them” (Col. 3:19).
He then treats of the threefold reason for this.
First, one springs from the example of Christ (v. 25b).
Secondly, another comes from the husband himself (5:28b).
Thirdly, another from a divine commandment (5:31).
Concerning the first he does three things:
First, he offers the example of Christ’s love.
Secondly, then the sign of that love (5:25b-27).
Thirdly, finally he deduces his intended conclusion (5:28a).
Thus he says: as Christ also loved the church ; “Be ye therefore followers of God, as most dear children; and walk in love, as Christ also hath loved us and hath delivered himself for us” (Eph. 5:1-2). The sign of Christ’s love for the church is that he delivered himself up for it . “The Son of God who loved me and delivered himself for me” (Gal. 2:20). “He hath delivered his soul unto death” (Is. 53:12). And for what? That he might sanctify it : Wherefore Jesus also, that he might sanctify the people by his own blood, suffered without the gate” (Heb. 13:12). “Sanctify them in truth” (Jn. 17:17); that is the effect of Christ’s death.
As a result of this sanctification he cleanses it from the stains of sin. Hence he adds cleansing it by the laver of water . This washing has a power from the passion of Christ. “All we who are baptized in Christ Jesus are baptized in his death; for we are buried together with him by baptism into deatY’ (Rom. 6:3-4). “And I will pour upon you clean water and you shall be cleansed from all your filthiness” (Ez. 36:25). “There shall be a fountain open to the house of David and to the inhabitants of Jerusalem; for the washing of the sinner and of the unclean woman” (Zach. 13:1). This occurs in the word of life which, coming upon the water, gives it the power to cleanse: “Going, therefore, teach ye all nations; baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Mt. 28:19).
The goal of this sanctifying action is the Church’s purity. Thus he states that he might present it to himself, a glorious church ; as if the Apostle said: It would be highly improper for the immaculate bridegroom to wed a soiled bride. This is why he presents her to himself in an immaculate state, now through grace and in the future through glory.
Regarding the latter, he says glorious by the clarity of both body and soul. For “he will reform the body of our lowness, made like to the body of his glory” (Phil. 3:21). Hence he adds not having spot : “the man that walked in the perfect way, he served me” (Ps. 100:6); “blessed are the undeffled in the way: who walk in the law of the Lor&’ (Ps. 118: 1). Or wrinkle refers to the lack of suffering since, as the Apocalypse 7 (16) remarks: “they shall no more hunger nor thirst,” or any such thing, but that it should be holy through its confirmation in grace, and without the blemish of any defilement. Thus all of these characteristics can be understood of the appearance of the Church in the future through glory.
But if they are taken to refer to her appearance through faith, then he would be saying: that he might present to himself , through faith, a glorious church , since “it is a great glory to follow the Lord7 (Sirach 23:38), not having a spot of mortal sin. “Thou are stained in thy iniquity” (Jer. 2:22). Nor does it have a wrinkle , that is, a duplicity of purpose which those who are rightly united with Christ and the Church do not have. “My wrinkles bear witness against me” (job 16:9). But rather that it should be holy through its aspiration and without blemish through every kind of purity.
From the above he, in the third place, draws the conclusion he intended by affirming: So also ought men to love their wives as their own bodies.