15 See then that ye walk circumspectly, not as fools, but as wise,

16 Redeeming the time, because the days are evil.

17 Wherefore be ye not unwise, but understanding what the will of the Lord Isa 18:1-7 And be not drunk with wine, wherein is excess; but be filled with the Spirit;

19 Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord;

20 Giving thanks always for all things unto God and the Father in the name of our Lord Jesus Christ;

21 Submitting yourselves one to another in the fear of God.

22 Wives, submit yourselves unto your own husbands, as unto the Lord.

23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the savior of the body.

24 Therefore as the church is subject unto Christ, let the wives be to their own husbands in every thing.

25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it;

26 That he might sanctify and cleanse it with the washing of water by the word,

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.

28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.

29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church:

30 For we are members of his body, of his flesh, and of his bones,

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.

32 This is a great mystery: but I speak concerning Christ and the church.

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.

As we enter this section of the Epistle it is with a consciousness that the dark picture of the manifestation of the flesh, whether in saint or sinner, has had a faithful portrayal, and that the divinely enabled, God-honoring life is infinitely desirable. The contrast between these two extremes could hardly be drawn by human pen. The Apostle calls again, for the seventh and last time in this Epistle, for a holy walk which is circumspect or punctually accurate in doing in every particular only that which is pleasing to God (verse 15). The extremes of folly and wisdom are here represented. As a child may be guided by the wisdom, experience, and love of the parent, so heavenly wisdom is available to the child of God and the walk, as guided and empowered by the Spirit, will be accurate according to the standards of heavenly holiness. Indeed, the days are evil, all of them (verse 16), and the time -- so brief -- should be redeemed, or "bought up." The riches of strength and fellowship resulting from the divine Presence will not be experienced apart from certain well-defined concessions; but how little is ever paid in comparison with the treasures secured!

A Circumspect Walk

There is more here than merely a wise choice on the part of those who are willing to make that choice. The circumspect walk is distinctly the will of the Lord for each and every child of God (verse 17). Therefore, the present walk in the flesh is not only a folly of infinite proportion, but is a distinct disobedience and disregard of the revealed will of the One Who has saved us at measureless cost. The antinomian deception is that exactness of conduct is an indifferent thing so long as there is soundness of doctrine; but such error is most serious. True piety is not a thoughtless security, but rather a watchful sobriety which is a daily habit of mind. There is marvelous advantage to the one who knows the doctrines and stands secure in their glorious fulness; but there is need, as well, that the doctrine shall be adorned (Tit 2:10).

At this point there is perplexity created sooner or later in every sincere believer's mind. He has to some degree recognized the necessity and reasonableness of the circumspect life; but, like the Apostle of old, he has been forced to cry, "how to perform that which is good I find not" (Rom 7:18). High and holy ideals which are not attained only tend to the most distressing spiritual discomfort. Such, indeed, is a "wretched man" (Rom 7:24). With the mind he serves the law of God, but with the flesh the law of sin (Rom 7:25). Vain has been the effort of saints to crucify the flesh with its affections and lusts. Even the regenerate self cannot control the mind of the flesh. Help must come from God and this He has provided, but not according to the reasonings of men. Turning to the Scriptures, we discover that the "old man" was crucified with Christ (Rom 6:5, R.V.), and that they that are Christ's have crucified the flesh with the affections and lusts (Gal 5:24); not some of those who are Christ's, but all. Such truth can mean nothing less than that the old man and the flesh were divinely judged in the death of Christ. He died as much unto sin (the sin-nature, cf. Rom 6:10) as He died for our sins; the latter making justification a possibility, and the former making sanctification of life a possibility. The latter is the ground on which the Spirit is free to regenerate those who believe in Christ, and the former is the ground on which the Spirit is free to deliver those believers who yield themselves to God and walk by means of, and in dependence on, the Spirit.

The problem then is not one of self-crucifixion, as direct and practical as that seems to be; but it is rather that of trusting One Who is able to give moment-by-moment deliverance on the ground of the fact that the old man and the flesh are both alike already judged in the crucifixion of Christ. The two propositions -- one of self-crucifixion, the other of victory by the overcoming power of the Spirit and on the ground of Christ's crucifixion -- are principles of action as far removed from each other as the east is removed from the west; and one is ever and always a failure because of the impotency of man, while the other, when fully appropriated, is ever and always a success, being ordained of God and sustained by His infinite strength.

Being Filled with the Spirit

It is not strange, then, that when turning to a fuller recognition of the heavenly virtues which the believer is called to manifest, the Apostle should press an unqualified command, namely to be filled with the Spirit (verse 18). To be sure, there is a feeble stimulant to the flesh in wine which, however, only leads to riot of mind and action; but over against the stimulant to the flesh there is an abundant enabling power available from the Spirit which leads to all those graces which are none other than the life which is Christ (Gal 2:20; Gal 5:22-23). It is significant that, in the New Testament, wine is thrice held over against the Spirit-filled life (cf. Luk 1:15; Act 2:12-17), as its opposite or counterfeit.

The command to be Spirit-filled is imperative, both as a divine necessity and as a divine authority. There is nothing optional on the human side. However, the tense of the verb is significant indicating, as it does, not a once-for-all crisis-experience, but rather a constant infilling. The New Testament teaches that all believers are indwelt by the Spirit of God (Joh 7:37-39; Rom 5:5; Rom 8:9; 1Co 2:12; 1Co 6:19), but it also teaches that those in whom the Spirit abides need always to be getting filled with the Spirit.

The Spirit's filling is more, then, than His abiding Presence; it is His activities realized. To be filled with the Spirit is to have the Spirit fulfilling in us all that He came into our hearts to do. Again, to be getting filled with the Spirit is not to receive more of the Spirit; it is rather that more conformity to His mind and will is accorded to Him by the one in whom He already abides. The Spirit is received at the moment one believes on Christ for salvation ( Joh 7:37-39), but the believer is filled with the Spirit only at such a time in which he does not grieve the Spirit by unconfessed sin (Eph 4:30), nor resist the Spirit by unwillingness to do His will (1Th 5:19), and when the heart of such an one exercises that constant dependence upon the Spirit which is elsewhere termed, walking by means of the Spirit (Gal 5:16; Rom 8:4).

Blessed, indeed, are the provisions of God which do not leave the child of God in uncertainty as to what the Spirit will do when He fills the life and heart. How uncertain all understanding of the Spirit-filled life would be if the identification of the precise character of the work of the Spirit were limited to the evidence each believer might gain through experience. The Spirit's work is to produce Christian character (Gal 5:22-23), Christian service by the exercise of a gift (1Co 12:4-7), knowledge of the Scriptures through the teaching ministry of the Spirit (Joh 16:12-15; cf. Rom 8:14, Rom 8:16, Rom 8:26, Rom 8:27; 1Jn 2:27); but in this context it has pleased the Spirit to mention only the fact that the Spirit-filled life is one of ceaseless praise and gratitude (verses 19, 20).

All manifestations of divine power in the heart are in the line of things most vital and are so practical that any child of God will detect the presence or absence of them in his own heart. It is only by a supernatural power that one may always be singing and giving thanks always for all things. There is no reference in this passage to the baptism with the Spirit, by which believers are joined to the Lord as members in one body (1Co 12:15); the Spirit's filling, it will be observed, results rather in those inner graces and those outward manifestations in service which are the outliving of the indwelling Christ.

A Call to Submission

Beginning with verse 21, the important duty of Christian submission is presented with those truths which are related to it. Wives are to be subject to husbands, children to parents, and servants to masters. The submission of the wife to the husband is placed on a very high plane -- "as unto the Lord" (verse 22) -- and in this relationship, being likened to Christ and the Church which is His body and bride, the wife is ordained of God to be subject to the husband as the Church is subject to Christ (verses 23, 24). This is not difficult for the wife to do providing the husband is unto her as he is enjoined to be in verse 25, where we read that the husband is to love his wife even as Christ also loved the Church and gave Himself for it.

Whatever may be the mind of the modern world regarding the sacred relationship between husbands and wives, the Christian doctrine is not obscure. Misgoverned affections on the husband's part might unwittingly concede to the wife the ruling place in the home, or her own force of character might assume the place of directing; but it stands unchallenged to the present hour that the highest peace and greatest spiritual blessing result when believing wives and husbands are duly conformed to these plain and wholesome instructions.

Nothing need be said here of the duties falling upon husband or wife when, perchance, the other party in the union is unsaved. The Scripture has elsewhere treated fully such a case (1Co 7:12-17; 1Pe 3:1). In this context, however, the wife and husband are viewed as each being alike in Christ. How else could the husband be likened to Christ, or the wife be likened to the Church? The similar injunction to both husbands and wives set forth in Col 3:18-19 may well be quoted here: "Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Husbands, love your wives, and be not bitter against them."

At this point in the theme, the Apostle reverts to the order of truth which characterized the opening portion of this Epistle. The Church alone is in view as the one for whom Christ gave Himself to die upon the Cross. It is true also that His death is provisionally for those even who do not claim its gracious blessing, and that His death is the ground on which God will yet do for Israel what He is now doing for the Church (for God will bring that nation into a place of right relation to Himself and purify her dross -- Eze 16:20-63; Eze 36:25-29;Isa 1:25); but the fact of His death for the Church is here given the place of supreme importance. Certainly Jehovah's love for Israel could not be doubted (Jer 31:22), but the fact that these two great divine purposes -- that of Israel's earthly blessing, and that of the out-calling of the Church -- have so much in common is no argument that these purposes unite in one divine purpose in the past, now, or ever. It is to be expected that Israel's portion would be proclaimed in those Old Testament Scriptures which are addressed to her; while the portion for the Church will be found in the Epistles of the New Testament. The heavenly blessings which belong to the Church, it will be observed, constitute the message of this section of this Epistle.

A Plan for the Church

In verses 25-27, the past, present, and future of the Church are revealed:

(1) "Christ also loved the church and gave himself for it"

(2) "that he might sanctify and cleanse it with the washing of water by the word," and

(3) "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."

No such purpose has been revealed for any other people than the Church as is here described. Though God included Israel in His redemptive purposes and will yet purify her, it is never said that He will present Israel to Himself glorified, not having spot or wrinkle, and holy, and without blemish. Of the Church it is said that each and every member of that glorious company will be conformed to His image, and when those who are His own see Him, they will be like Him. The marvelous heavenly perfections which are determined for the Church in glory could be no less than this, in view of the position and place she is to occupy in that coming glory. Unto her it is given to be forever glorified together with Him (Col 3:4), to go wherever He goes, and to reign with Him upon His throne. Nothing but divine transformation reaching to the last detail of perfection in each individual could so consummate this heavenly purpose; and such is Christ's past, present, and future ministry to the Church.

Reverting now (verse 28) to the subject from which attention has been drawn but for a moment, the message continues, "So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: for we are members of his body, of his flesh, and of his bones" (verses 29, 30).

Of the seven figures used in the New Testament to set forth the relationship which exists between Christ and the Church, two appear in this context, and in each of these Christ's headship is declared. In the former, the Church is seen to be that body of which He is the Head; in the latter, the Church is seen as the Bride, and, as the Bridegroom, Christ is her Head. It is the Bridegroom headship over the Church which establishes the fact that the husband is head over the wife (Eph 1:22; Eph 4:15; Eph 5:23; Col 1:18; 1Co 11:3). There are far-reaching implications under each of these figures as to the authority which is Christ's over those who are His own -- an authority absolute and final, yet softened by an immeasurable knowledge-surpassing love (3:18, 19).

With an evident backward look to Gen 2:24 and in view of the infinite love of Christ for the Church, the Apostle states, "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" (verse 31). "This is a great mystery" (sacred secret). It is a mystery which draws into itself all those marvelous hidden meanings that exist in the eternal union which is now being formed, and is yet to be consummated in the glory, between the heavenly Bridegroom and His perfected and glorified Bride (verse 32).

The reference in verse 31 to the declaration found in Gen 2:23-24 determines the important fact that this context (verses 21-33) refers not primarily to the figure of the Church as the body with Christ as her Head, but rather to the headship of Christ as Bridegroom over the Bride; thus refuting the erroneous claim that Israel, and not the Church, is the Bride of Christ. It is true that Israel is the repudiated, apostate wife of Jehovah yet to be forgiven, purified, and restored (Jer 3:1, Jer 3:14, Jer 3:20; Eze 16:1-54). But such an idea is far removed from the thought of a "chaste virgin" espoused, but not yet married, to the Son of God. Likewise, it is untenable to claim that the earthly people -- Israel -- will be caught away from the earth into heaven and there appear at the marriage of the Lamb as the Lamb's wife amid those scenes of surpassing glory (Rev 19:7). That glory belongs to the Church which company He is perfecting to a degree that will qualify her for His eternal companionship in heaven (Rom 8:29; 1Jn 3:3).

This whole context which presents so much truth concerning the relation that exists between Christ and the Church, and that should exist between husbands and wives, closes with the following injunction: "Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband."