Being subject one to another, in the fear of Christ.

“Moreover, you were all distinguished by humility, and were in no respect puffed up with pride, but yielded obedience rather than extorted it, and were more willing to give than to receive. [Acts 20:35] Content with the provision which God had made for you, and carefully attending to His words, you were inwardly filled with His doctrine, and His sufferings were before your eyes. Thus a profound and abundant peace was given to you all, and you had an insatiable desire for doing good, while a full outpouring of the Holy Spirit was upon you all.”

“For if thou submit thyself for a ruler's sake, or for money's sake, or from respectfulness, much more from the fear of Christ. Let there be an interchange of service and submission. For then will there be no such thing as slavish service. Let not one sit down in the rank of a freeman, and the other in the rank of a slave; rather it were better that both masters and slaves be servants to one another;-far better to be a slave in this way than free in any other; as will be evident from hence. Suppose the case of a man who should have an hundred slaves, and he should in no way serve them; and suppose again a different case, of an hundred friends, all waiting upon one another. Which will lead the happier life? Which with the greater pleasure, with the more enjoyment? In the one case there is no anger, no provocation, no wrath, nor anything else of the kind whatever; in the other all is fear and apprehension. In the one case too the whole is forced, in the other is of free choice. In the one case they serve one another because they are forced to do so, in the other with mutual gratification. Thus does God will it to be; for this He washed His disciples' feet. Nay more, if thou hast a mind to examine the matter nicely, there is indeed on the part of masters a return of service. For what if pride suffer not that return of service to appear? Yet if the slave on the one hand render his bodily service, and thou maintain that body, and supply it with food and clothing and shoes, this is an exchange of service: because unless thou render thy service as well, neither will he render his, but will be free, and no law will compel him to do it if he is not supported. If this then is the case with servants, where is the absurdity, if it should also become the case with free men. "Subjecting yourselves in the fear," saith he, "of Christ." How great then the obligation, when we shall also have a reward. But he does not choose to submit himself to thee? However do thou submit thyself; not simply yield, but submit thyself. Entertain this feeling towards all, as if all were thy masters. For thou wilt then more surely make them thine, when without receiving anything of theirs, thou of thyself renderest them of thine own. This is "subjecting yourselves one to another in the fear of Christ," in order that we may subdue all the passions, be servants of God, and preserve the love we owe to one another.”

“Above he led them to newness against the oldness of deceit; here he does this same thing against the oldness of carnal vices. Or let us say that before he reproved carnal sins as regards lust, but here as regards gluttony. He does two things. For first he forbids the oldness; second he leads the state to newness, at "but be filled," etc. He says therefore: I said that fornication and all uncleanness should not be named among you; but in order to guard against this you ought to abstain from excessive wine, because excessive food and drink is a cause of lust, and especially wine, which heats and stirs. Proverbs 20:1: Wine is a luxurious thing, and drunkenness is riotous. Esther 1:10: When the king was more cheerful, and after excessive drinking had grown hot with wine, etc. Hosea 4:11: Fornication, and wine, and drunkenness take away the heart. Whence Jerome: him whom Sodom did not conquer, wine conquered — Lot. Be not therefore, etc. But be filled with the Holy Spirit. Among all the things that generate many spirits is wine, whence it generates boldness and makes men speak by talents, as is said in 3 Esdras 3:21. And therefore he fittingly teaches them, against this, to be filled with the Holy Spirit, who generates the fervor of devotion. Romans 12:11: fervent in spirit. Likewise, it also generates spiritual joy and gladness. Romans 14:17: justice, and peace, and joy in the Holy Spirit. Likewise, it makes one speak boldly. Acts 2:4: they were all filled with the Holy Spirit, and began to speak, etc., and therefore those who heard them speaking believed them to be drunk. But do we have the Holy Spirit in our own power? I answer and say that to have the Holy Spirit is twofold: either receptively, and thus it is not in our power to receive him, but we receive him from the gift of God. Romans 5:5: The charity of God is poured out in our hearts, etc. Or dispositively, and thus still we are not sufficient to receive him, that is, to dispose ourselves, without the grace of God. 2 Corinthians 3:5: We are not sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God. Or someone is said to receive the Holy Spirit, yet not to be full of the Holy Spirit, namely when he has the grace of the Holy Spirit with respect to some operation and not with respect to every operation of man. But then he is said to be full of the Holy Spirit, when he uses it generally. But the manner of being filled is in the love of God and of neighbor. And therefore when he says "speaking," etc., first he touches the manner of the filling on the part of God; second on the part of the neighbor, at "subject to one another," etc. Concerning the first he does three things. First spiritual meditation is set down; second spiritual exultation, at "singing," etc.; third the giving of thanks, at "giving thanks," etc. The first is divided into two, because first he sets down the manner of the meditation, second its matter, at "in psalms," etc. He says therefore "speaking to yourselves," etc. Now there is a twofold speech: one exterior, of man to men; the other interior, of man to himself. But such speech ought to be compunctive. Job 10:1: I will speak in the bitterness of my soul. Likewise, it ought to be done in secret. Matthew 6:6: But when you pray, enter into your chamber, and having shut the door, pray to your Father. And Wisdom 8:16: Entering into my house, I shall rest with her. But he touches the matter of the meditation when he says "in psalms," etc. To sing psalms is to make use of the psaltery. And thus "in psalms," that is, in good works. Psalm 80:3: Take a psalm, and bring hither the timbrel, the pleasant psaltery, etc. And "hymns," that is, divine praises. Psalm 148:14: a hymn to all his saints, etc. And "spiritual canticles," namely concerning the hope of eternal things. Romans 12:12: rejoicing in hope. Psalm 91:4: upon the ten-stringed psaltery, with a canticle upon the harp. Psalm 97:1: Sing to the Lord a new canticle, etc. Let us therefore meditate: on right action, what is to be done; on divine praise, what is to be imitated; on heavenly gladness, what and how we are to serve. Thus therefore the first effect of the Holy Spirit is sacred meditation, the second is spiritual exultation, because from frequent meditation the fire of charity is kindled in the heart. Psalm 38:4: My heart grew hot within me, and in my meditation a fire shall flame out, etc. And from this spiritual gladness is generated in the heart. And therefore he says "singing and making melody," that is, so that our affections may be affected with spiritual joy for the doing of good works. 1 Corinthians 14:15: I will sing with the spirit, I will sing also with the mind. Colossians 3:16: in all wisdom teaching and admonishing yourselves in psalms and hymns and spiritual canticles, singing and making melody in your hearts to the Lord in grace. From this the error of the heretics is confounded, who say that it is vain to sing vocal canticles to the Lord, and that only spiritual ones should be sung. For in the praises of the Church there is something to be considered per se, and this is what the apostle says, "in your hearts." But something is done on account of two things: namely, on account of ourselves, that our mind may be roused to interior devotion — but if from this someone is moved to dissoluteness, or to vain glory, this is against the intention of the Church; likewise, on account of others, because through this the unlearned are made more devout. 4 Kings 3:15: And when the minstrel played, the hand of the Lord came upon him. The third effect is the giving of thanks: because from this, that someone is so affected toward God, he recognizes that he has all things from God. For the more someone is affected toward God, and knows him, the more he sees him as greater and himself as lesser — indeed, as nearly nothing, in comparison to God. Job 42:5: My eye sees you, therefore I reprove myself, etc. And therefore he says "giving thanks always for all things," namely for gifts, whether prosperous or adverse. Psalm 33:1: I will bless the Lord at all times, etc. For these too are for us gifts on the way. James 1:2: Count it all joy, etc. Acts 5:41: the apostles went rejoicing, etc. 1 Thessalonians 5:18: In all things give thanks. But this "in the name of our Lord Jesus Christ," because all good things come about through him. Romans 5:1: we have peace with God through our Lord Jesus Christ, through whom we have access, etc. But he adds "to God," insofar as he is our author through creation, and "the Father," insofar as he sent us Christ, through whom he regenerated us. And thus thanks to God, as regards the goods of nature; to the Father, as regards the goods of grace. But as regards the neighbor, he sets down the manner of the filling, saying "subject to one another in the fear of Christ," that is, not on account of human fear, but of Christ.”

“Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule Eph 5:21. 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 Eph 5:22 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 (Eph 5:22), 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, Eph 5:23. 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 (Eph 5:24), 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 (Eph 5:25); 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 (Eph 5:26) - 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, etc., Eph 5:27. 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, etc., Eph 5:28. 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, Eph 5:29 - (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, etc. 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, Eph 5:30. 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 2:24. 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, Eph 5:32. 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, Eph 5:33. "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.”

“For the husband is the head of the wife,.... See Gill on Co1 11:3. Even as Christ is the head of the church; all the elect; See Gill on Eph 1:22. And he is the Saviour of the body; not "of our body", as the Ethiopic version reads, of that part of man, which is called the body; though that indeed is redeemed and saved by Christ, as well as the soul; but "of his body", as the Vulgate Latin version reads; that is, of the church, which is his body; see Eph 1:23; of which he is the Saviour; he provides everything for it, preserves and protects it, and has wrought out salvation for it, which every member of it partakes of.”

“Submitting - one to another - Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule. In the fear of God - Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other's burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of εν φοβῳ Θεου, in the fear of God, εν φοβω Χριστου, in the fear of Christ, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, Ethiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.”

“(Phi 2:3; Pe1 5:5.) Here he passes from our relations to God, to those which concern our fellow men. in the fear of God--All the oldest manuscripts and authorities read, "in the fear of CHRIST." The believer passes from under the bondage of the law as a letter, to be "the servant of Christ" (Co1 7:22), which, through the instinct of love to Him, is really to be "the Lord's freeman"; for he is "under the law to Christ" (Co1 9:21; compare Joh 8:36). Christ, not the Father (Joh 5:22), is to be our judge. Thus reverential fear of displeasing Him is the motive for discharging our relative duties as Christians (Co1 10:22; Co2 5:11; Pe1 2:13).”