(25) Husbands, love your wives, even as Christ also loved the church.--The love of Christ for His Church is such that He counts Himself incomplete without her (Ephesians 1:23), and raises her to be one with Himself; that He bears with her weakness and frailty; that He draws her on by the cords of love; and that He gives up Himself for her. Only so far as the husband shows the like love in perfect sympathy, in chivalrous forbearance, in abhorrence of tyranny, in willingness to self-sacrifice, has he any right to claim lordship.
And gave himself for it.--Here, as before, the antitype transcends the type. In the character of our Lord's sacrifice, as an atonement offered "for" the Church, and in the regenerating and cleansing effect of that sacrifice (see next verse), none can approach Him. The husband may be said to give himself for his wife, but it cannot be in any higher sense than as taking the chief share of the burden, and if possible the pain, of life for her. He may follow Christ in love, and in that alone. Compare St. Paul's words in Colossians 1:24, "I fill up that which is behind of the afflictions of Christ for His body's sake, which is the Church" (where see Note).
(25-27) In these verses we trace, under the nuptial metaphor, a clear description of the three great stages in salvation--justification in His "giving Himself for us, sanctification in the "cleansing by water in the Word," glorification in the final "presentation" to Christ in glory. The metaphor is certainly preserved in the last two clauses, which correspond to the bath of purification of the bride, and the festal presentation of her (usually by the friend of the bridegroom, John 3:29), in all her beauty and adornment, to her husband at his own home; perhaps even in the first also, for the husband used to give a dowry, which was held in the rude simplicity of ancient times to purchase his wife, and here that which Christ gives is the unspeakable price of His own Self. Throughout, in accordance with the whole tenor of the Epistle, it is the Church as a whole, not the individual soul, which is "the Spouse of Christ."
Verse 25. - Husbands, love your wives, even as Christ also loved the Church, and gave himself for her. The husband's duty to the wife is enforced by another parallel - it ought to correspond to Christ's love for the Church. This parallel restores the balance; if it should seem hard for the wife to be in subjection, the spirit of love, Christ-like love, on the part of the husband makes the duty easy. Christ did not merely pity the Church, or merely desire her good, but loved her; her image was stamped on his heart and her name graven on his hands; he desired to have her for his companion, longing for a return of her affection, for the establishment of sympathy between her and him. And he gave himself for her (comp. ver. 2), showing that her happiness and welfare were dearer to him than his own - the true test of deep, real love.
5:22-33 The duty of wives is, submission to their husbands in the Lord, which includes honouring and obeying them, from a principle of love to them. The duty of husbands is to love their wives. The love of Christ to the church is an example, which is sincere, pure, and constant, notwithstanding her failures. Christ gave himself for the church, that he might sanctify it in this world, and glorify it in the next, that he might bestow on all his members a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin, by those influences of the Holy Spirit, of which baptismal water was the outward sign. The church and believers will not be without spot or wrinkle till they come to glory. But those only who are sanctified now, shall be glorified hereafter. The words of Adam, mentioned by the apostle, are spoken literally of marriage; but they have also a hidden sense in them, relating to the union between Christ and his church. It was a kind of type, as having resemblance. There will be failures and defects on both sides, in the present state of human nature, yet this does not alter the relation. All the duties of marriage are included in unity and love. And while we adore and rejoice in the condescending love of Christ, let husbands and wives learn hence their duties to each other. Thus the worst evils would be prevented, and many painful effects would be avoided.
Husbands, love your wives,.... Which consists in a strong and cordial affection for them; in a real delight and pleasure in them; in showing respect, and doing honour to them; in seeking their contentment, satisfaction, and pleasure; in a quiet, constant, and comfortable dwelling with them; in providing all things necessary for them; in protecting them from all injuries and abuses; in concealing their faults, and covering their infirmities; in entertaining the best opinion of their persons and actions; and in endeavouring to promote their spiritual good and welfare: this love ought to be hearty and sincere, and not feigned and selfish; it should be shown in private, as well as in public: it should be chaste and single, constant and perpetual; it should exceed that which is bore to neighbours, or even to parents, and should be equal to that a man bears to himself; though not so as to hinder, and break in upon love to God and Christ: many are the reasons why husbands should love their wives; they are given to be helps unto them; they are companions of them; they are wives of covenant; they are their own wives, yea, their own bodies, their own flesh, nay, as themselves; they are their image and their glory; and especially the example of Christ, in his love to his church and people, should engage to it:
even as Christ also loved the church, and gave himself for it: See Gill on Ephesians 5:2; the Syriac and Ethiopic versions read, "his own church"; his bride and spouse, whom he betrothed to himself from all eternity, the Father having given her to him; and is no other than the church of the firstborn, whose names are written in heaven, even all the elect of God.
And gave himself for it.--Here, as before, the antitype transcends the type. In the character of our Lord's sacrifice, as an atonement offered "for" the Church, and in the regenerating and cleansing effect of that sacrifice (see next verse), none can approach Him. The husband may be said to give himself for his wife, but it cannot be in any higher sense than as taking the chief share of the burden, and if possible the pain, of life for her. He may follow Christ in love, and in that alone. Compare St. Paul's words in Colossians 1:24, "I fill up that which is behind of the afflictions of Christ for His body's sake, which is the Church" (where see Note).
(25-27) In these verses we trace, under the nuptial metaphor, a clear description of the three great stages in salvation--justification in His "giving Himself for us, sanctification in the "cleansing by water in the Word," glorification in the final "presentation" to Christ in glory. The metaphor is certainly preserved in the last two clauses, which correspond to the bath of purification of the bride, and the festal presentation of her (usually by the friend of the bridegroom, John 3:29), in all her beauty and adornment, to her husband at his own home; perhaps even in the first also, for the husband used to give a dowry, which was held in the rude simplicity of ancient times to purchase his wife, and here that which Christ gives is the unspeakable price of His own Self. Throughout, in accordance with the whole tenor of the Epistle, it is the Church as a whole, not the individual soul, which is "the Spouse of Christ."
even as Christ also loved the church, and gave himself for it: See Gill on Ephesians 5:2; the Syriac and Ethiopic versions read, "his own church"; his bride and spouse, whom he betrothed to himself from all eternity, the Father having given her to him; and is no other than the church of the firstborn, whose names are written in heaven, even all the elect of God.