28. So ought men to love their wives as their own bodies: he that loveth his wife loveth himself.
28. Ita viri debent diligere suas uxores, tanquam sua corpora. Qui diligit uxorem suam, se ipsum diligit.
29. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:
29. Nemo enim unquam carnem suam odio habuit, sed nutrit et fovet eam; quemadmodum et Christus Ecclesiam.
30. For we are members of his body, of his flesh, and of his bones.
30. Quia membra sumus corporis ejus, ex ejus carne et ex ejus ossibus.
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.
31. Hujus causa relinquet homo patrem et matrem suam, et adhaerebit uxori suae; et erunt duo in carnem unam. (Genesis 2:24.)
32. This is a great mystery: but I speak concerning Christ and the church.
32. Arcanum hoc magnum est; ego autem dico in Christo et in Ecclesia.
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.
33. Caeterum vos quoque singuli, suam quisque uxorem diligat; mulier autem timeat maritum.
28. He that loveth his wife. An argument is now drawn from nature itself, to prove that men ought to love their wives. Every man, by his very nature, loves himself. But no man can love himself without loving his wife. Therefore, the man who does not love his wife is a monster. The minor proposition is proved in this manner. Marriage was appointed by God on the condition that the two should be one flesh; and that this unity may be the more sacred, he again recommends it to our notice by the consideration of Christ and his church. Such is the amount of his argument, which to a certain extent applies universally to human society. To shew what man owes to man, Isaiah says, |hide not thyself from thine own flesh.| (Isaiah 58:7.) But this refers to our common nature. Between a man and his wife there is a far closer relation; for they not only are united by a resemblance of nature, but by the bond of marriage have become one man. Whoever considers seriously the design of marriage cannot but love his wife.
29. Even as Christ the church. He proceeds to enforce the obligations of marriage by representing to us Christ and his Church; for a more powerful example could not have been adduced. The strong affection which a husband ought to cherish towards his wife is exemplified by Christ, and an instance of that unity which belongs to marriage is declared to exist between himself and the Church. This is a remarkable passage on the mysterious intercourse which we have with Christ.
30. For we are members of his body, of his flesh, and of his bones. First, this is no exaggeration, but the simple truth. Secondly, he does not simply mean that Christ is a partaker of our nature, but expresses something higher (kai emphatikoteron) and more emphatic.
31. For this cause. This is an exact quotation from the writings of Moses. (Genesis 2:24.) And what does it mean? As Eve was formed out of the substance of her husband, and thus was a part of himself; so, if we are the true members of Christ, we share his substance, and by this intercourse unite into one body. In short, Paul describes our union to Christ, a symbol and pledge of which is given to us in the ordinance of the supper. Those who talk about the torture exercised on this passage to make it refer to the Lord's supper, while no mention is made of the supper, but of marriage, are egregiously mistaken. When they admit that the death of Christ is commemorated in the supper, but not that such intercourse exists as we assert from the words of Christ, we quote this passage against them. Paul says that we are members of his flesh and of his bones. Do we wonder then, that in the Lord's supper he holds out his body to be enjoyed by us, and to nourish us unto eternal life? Thus we prove that the only union which we maintain to be represented by the Lord's supper is here declared in its truth and consequences by the apostle.
Two subjects are exhibited together; for the spiritual union between Christ and his church is so treated as to illustrate the common law of marriage, to which the quotation from Moses relates. He immediately adds, that the saying is fulfilled in Christ and the church. Every opportunity which presents itself for proclaiming our obligations to Christ is readily embraced, but he adapts his illustration of them to the present subject. It is uncertain whether Moses introduces Adam as using these words, or gives them as an inference drawn by himself from the creation of man. Nor is it of much consequence which of these views be taken; for, in either case, we must hold it to be an announcement of the will of God, enjoining the duties which men owe to their wives.
He shall leave his father and mother. As if he had said, |Let him rather leave his father and mother than not cleave to his wife.| The marriage bond does not set aside the other duties of mankind, nor are the commandments of God so inconsistent with each other, that a man cannot be a good and faithful husband without ceasing to be a dutiful son. It is altogether a question of degree. Moses draws the comparison, in order to express more strongly the close and sacred union which subsists between husband and wife. A son is bound by an inviolable law of nature to perform his duties towards his father; and when the obligations of a husband towards his wife are declared to be stronger, their force is the better understood. He who resolves to be a good husband will not fail to perform his filial duties, but will regard marriage as more sacred than all other ties.
And they two shall be one flesh. They shall be one man, or, to use a common phrase, they shall constitute one person; which certainly would not hold true with regard to any other kind of relationship. All depends on this, that the wife was formed of the flesh and bones of her husband. Such is the union between us and Christ, who in some sort makes us partakers of his substance. |We are bone of his bone, and flesh of his flesh,| (Genesis 2:23;) not because, like ourselves, he has a human nature, but because, by the power of his Spirit, he makes us a part of his body, so that from him we derive our life.
32. This is a great mystery. He concludes by expressing his astonishment at the spiritual union between Christ and the church. This is a great mystery; by which he means, that no language can explain fully what it implies. It is to no purpose that men fret themselves to comprehend, by the judgment of the flesh, the manner and character of this union; for here the infinite power of the Divine Spirit is exerted. Those who refuse to admit anything on this subject beyond what their own capacity can reach, act an exceedingly foolish part. We tell them that the flesh and blood of Christ are exhibited to us in the Lord's supper. |Explain to us the manner,| they reply, |or you will not convince us.| For my own part, I am overwhelmed by the depth of this mystery, and am not ashamed to join Paul in acknowledging at once my ignorance and my admiration. How much more satisfactory would this be than to follow my carnal judgment, in undervaluing what Paul declares to be a deep mystery! Reason itself teaches how we ought to act in such matters; for whatever is supernatural is clearly beyond our own comprehension. Let us therefore labor more to feel Christ living in us, than to discover the nature of that intercourse.
We cannot avoid admiring the acuteness of the Papists, who conclude from the word mystery (musterion) that marriage is one of seven sacraments, as if they had the power of changing water into wine. They enumerate seven sacraments, while Christ has instituted no more than two; and, to prove that matrimony is one of the seven, they produce this passage. On what ground? Because the Vulgate has adopted the word Sacrament (sacramentum) as a translation of the word Mystery, which the apostle uses. As if Sacrament (sacramentum) did not frequently, among Latin writers, denote Mystery, or as if Mystery had not been the word employed by Paul in the same Epistle, when speaking of the calling of the Gentiles. But the present question is, Has marriage been appointed as a sacred symbol of the grace of God, to declare and represent to us something spiritual, such as Baptism or the Lord's Supper? They have no ground for such an assertion, unless it be that they have been deceived by the doubtful signification of a Latin word, or rather by their ignorance of the Greek language. If the simple fact had been observed, that the word used by Paul is Mystery, no mistake would ever have occurred.
We see then the hammer and anvil with which they fabricated this sacrament. But they have given another proof of their indolence in not attending to the correction which is immediately added,
But I speak concerning Christ and the church. He intended to give express warning that no man should understand him as speaking of marriage; so that his meaning is more fully expressed than if he had uttered the former sentiment without any exception. The great mystery is, that Christ breathes into the church his own life and power. But who would discover here anything like a sacrament? This blunder arose from the grossest ignorance.
33. Nevertheless, let every one. Having digressed a little from this subject, though the very digression aided his design, he adopts the method usually followed in short precepts, by giving a brief summary of duties. Husbands are required to love their wives, and wives to fear (phobotai) their husbands, understanding by fear that reverence which will lead them to be submissive. Where reverence does not exist, there will be no willing subjection.