Part 17
When we contemplate the immense love that God has shown us in our Lord Jesus Christ, who has assumed the role of a husband and allowed us to be as a wife under Him, it should inspire both husbands and wives. Unless they are filled with brutish or devilish pride, both husbands and wives should be moved. Considering that our Lord Jesus Christ humbled Himself out of love for us, even though we are unworthy, and that He has indicated that it is best for wives to be subjected to their husbands and for husbands to bear with their wives, this should suffice to motivate them. The root of the problem lies in the fact that many are too beastly and proud, or devoid of reason. If even a single drop of this truth were present in their hearts, it should prompt them to mend their ways and fulfill their duties on both
sides. If this were genuinely considered, there would be much more tranquility in households, and husbands and wives would not behave like cats and dogs, constantly sniping at each other.
The real issue is the absence of the fear of God among them. Shouldn't men remember the grace bestowed upon us by the coming of our Lord Jesus Christ both morning and evening? When they truly contemplate this grace, married men should also reflect on how they should conduct themselves towards their wives, just as Jesus Christ has behaved towards them. Is this not sufficient to soften even the hardest of hearts, which may be as unyielding as stone or steel? Similarly, if women recalled the redemption and salvation offered to them, their hearts would surely be softened, and they would not persist in stubbornness. They would willingly accept the yoke of our Lord Jesus Christ, thus sharing in the benefits He obtained through His death and passion.
Therefore, we see that when the grace of our Lord Jesus Christ is preached, it often falls on deaf ears, and most people gain nothing from it, as they continue in their obstinate ways. It is important to note that even if husbands are difficult and wives seem incorrigible, it does not absolve either party from fulfilling their duties.
For example, consider a husband who has a gentle and tractable wife, as I mentioned earlier. He, on his part, can bear with her, and there can be a wonderful harmony and joy between them. But perhaps another man may say that he has a wife who is a drunkard or a glutton, while someone else claims that his wife is extravagant and overly proud, spending excessively on her appearance. Others might complain that their wives are lazy housewives who do nothing. These things may seem justifiable to some, and as I mentioned earlier, if it were only about the parties themselves, they might have a defence ready to cast off all responsibility. However, in such
cases, husbands should reflect upon their own behaviour, not only in worldly matters but also towards God.
When a husband examines himself thoroughly and acknowledges his own faults, he will remain patient and bear with his wife's shortcomings until God grants her the grace to mend her ways. Meanwhile, regardless of how the world goes, he should continue to be a good husband by trying to win her over with kindness. He is not in a position of superiority for his own benefit, but for the welfare of his partner. Since it is an inviolable law, the same reasoning should persuade women as well. If a woman has a husband who is a drunkard, frequents taverns and drinking establishments, is addicted to gambling, is wasteful, indulges in riotous behaviour, or is indifferent towards her, so that despite her best efforts to obey and please him, she receives no peace or goodwill in return, she should consider it as God's scourge upon her. She should reflect upon how she has failed to serve and honour God and how she has not met the challenges He has presented to her. Then she should conclude that regardless of her own faults, she cannot break the bond that God has ordained for mortal creatures. To do so would be to strive against God, and she must submit herself to her husband, who is her head. Even if he is intimidating, she must remember that she is submitting to God, who has her husband's heart in His hand and can change it as He pleases. She must not provoke her husband to win her over with force, as it would displease both God and her husband.
Therefore, the wife's faults cannot release the husband from the unbroken law ordained by God, which is to live together in harmony. Similarly, the vices of the husband shall not excuse the wife from yielding subjection and obedience in all things for the sake of God, as is stated here. St. Paul, to strengthen this exhortation, further explains how our Lord Jesus Christ is the Saviour of the body. He did this by giving Himself for the church to sanctify it and make it holy. Although the full doctrine here cannot be elaborated upon now, we must understand that it amplifies what was briefly
mentioned earlier. Both the husband and wife can control their wicked desires, and when tempted to separate or quarrel, the means to subdue all evil passions is to focus on the pledge of the spiritual union between our Lord Jesus Christ and us, which will be discussed further later. First and foremost, it is stated that we must consider that our Lord Jesus Christ gave Himself for us, marking that word "for" as significant. In the beginning of our redemption, it shows that our Lord Jesus Christ, to a certain extent, disregarded Himself and did not consider His own person when He worked towards our salvation. He was given to us by God, who, as stated in the third chapter of St. John, loved the world so much that He did not spare His only Son but gave Him up for our sake.
Nevertheless, our Lord Jesus Christ willingly gave Himself up. "No man taketh my life from me," Sophie, "but I lay it down, for it was requisite that the sacrifice which He offered for the remission of our sins should be willing." You see then, Jesus Christ gave Himself unto death. If we inquire about the cause, surely it was primarily to fulfill the will and eternal decree of God, His Father. However, in doing so, He showed how dear we were to Him and how precious our souls are in His sight, as He willingly offered Himself for us in that manner.
Therefore, on one hand, husbands must consider what they owe to their wives, namely, that they should be as dear to them as their own lives, at the very least. Even if they do so, they still cannot reach the perfection of our Lord Jesus Christ but follow Him at a great distance. On the other hand, wives must also bear in mind that it is God's will that in marriage, there should be a representation of the grace of our Lord Jesus Christ. They would greatly err if they do not submit themselves when God calls them to do so. Along the way, let us understand that by saying Jesus Christ gave Himself for us, we are magnifying God's goodness towards us and the love that Jesus Christ had for us. We should acknowledge that it is all due to the free mercy of God His Father and that our Lord Jesus Christ, out of His
great compassion, came to our aid. Reflecting on these things, we will be moved to fulfill our duties without reluctance. We will also be inspired to glorify our God and acknowledge, both with our words and our entire lives, how much we owe Him.
Seeing that God has poured out the treasures of His mercy upon us, not only delivering us from the condemnation we were under and rescuing us from death but also giving us His beloved Son as a pledge of His love, we should be grateful. Jesus Christ assumed the role of our mediator and ransom, presenting us blameless before God, so that the devil can no longer accuse us. Although he remains our adversary, we are subject to him until we are set free from this bondage through the Redeemer. Now, let us humble ourselves before the majesty of our good God, acknowledging our faults, and pray for the wisdom to recognize them, ask for His forgiveness, and continually reform ourselves. May our lives be increasingly shaped by His law in accordance with the measure of grace we have received from Him. Let us all say, "Almighty God, Heavenly Father, etc."
The Fortieth Sermon, the Seventh on the Fifth
Chapter
"Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word" - Ephesians 5:25-26
This morning, we have considered the vast scope for glorifying the infinite goodness of our God when we contemplate the means by which He has rescued us from death and adopted us as His children, despite our curse in
Adam. Now, St. Paul elucidates how we partake in the grace secured for us by our Lord Jesus Christ, primarily through cleansing us from our blemishes, in order to dedicate us to His service in all holiness. He mentions the washing of water because baptism serves as a visible symbol and reminder for us, given our simplicity and weakness, helping us better grasp the surpassing grace of God, which exceeds human comprehension.
First and foremost, we encounter the word "sanctify," signifying our separation from the world and our union with the Son of God. This doctrine is one we can never fully grasp. As I mentioned earlier, we must continually compare our wretched state when God found us with the state to which He has called us. From our very birth, we were steeped in wretchedness, cursed and detestable in the eyes of God. Thus, He draws us out from the depths of death, takes us unto Himself, and sanctifies us. This should astonish and overwhelm us each time we contemplate what we were and what we should still be if not for God's boundless mercy.
Now, let's turn our attention to the means I mentioned. St. Paul states that our Lord Jesus Christ has washed us. Without a doubt, this refers to His death and passion. How could we possibly stand before God, unblemished, except that our sins are obliterated through the sacrifice that reconciles us with God? Until we are washed and purified by the blood of our Lord Jesus Christ, we stand before God more tainted than any leper, filled with filth and corruption. In short, everything we bring before Him would only provoke His wrath. Therefore, we must embrace the sacrifice through which our Lord Jesus Christ has reconciled us to God the Father, and His blood must cleanse our souls, removing our impurities and stains.
Nonetheless, St. Paul mentions baptism here for a reason. Not that we are cleansed by baptism itself, nor was he attempting to divert our attention from the death and passion of our Lord Jesus Christ. Rather, considering our limitations and lack of spiritual understanding, St. Paul accommodated
our simplicity and weakness by presenting our washing through a visible sign. This aids us in grasping the meaning more effectively.
Let's consider why baptism was instituted and its purpose. When our Lord Jesus Christ commanded us to be baptized in His name, did He intend to shift our faith away from His crucifixion and resurrection? Did He mean for baptism to replace His death and passion in achieving our salvation? Absolutely not. Baptism is merely a complement to the death and passion of our Lord Jesus Christ. It is intended to direct us to Him. Without this connection, baptism would be an empty ceremony. Similar to the Lord's Supper, when we partake of the bread and wine, symbols of His body and blood, it directs us to the profound reality of His sacrifice.
Although in the Lord's Supper, we are truly nourished with the food and drink mentioned in the Gospel of St. John, where our Lord Jesus Christ makes us partakers of the reality of His own substance so that His life becomes shared with us, nevertheless, if the Supper were separated from the death and passion of our Lord Jesus Christ, it would be meaningless. Indeed, we also see what the promise contained within it signifies. He says, "This is my body, which is given for you." While it illustrates the nature of our ordinary food, it also directs us to His death and passion. For had He not atoned for our sins and shed His blood to cleanse us of our stains, what purpose would there be in having baptism and the Lord's Supper administered and given to us? Thus, we must understand that in baptism, we should not fix our thoughts on the corruptible and transient element of water. For water, though pure at first, will eventually decay. How then can it cleanse our souls eternally, securing purity that endures beyond death when we ourselves succumb to decay? If such power cannot reside in the water, we must necessarily turn to the death and passion of our Lord Jesus Christ. The water itself serves as a symbol of His blood and His Holy Spirit. Therefore, let us recognize that our Lord Jesus cleansed us when He shed His blood, washing away our sins and enabling us to approach God with
full confidence that we will be regarded as righteous and blameless because He does not impute our sins to us. Bear this point in mind. As Peter states in his first epistle, we are cleansed by the blood of our Lord Jesus Christ through the Holy Spirit. Thus, we have the substance and reality of our salvation in the person of the Son of God, and furthermore, He shares Himself with us, granting us access to all His blessings through the power of the Holy Spirit. So, why did St. Paul omit any mention of the cleansing blood and the work of the Holy Spirit in this passage? It may seem that he has overlooked the most essential aspects and focused on something of lesser importance. However, his intention was not to diminish any of the Son of God's contributions or exclude the Holy Spirit from His role. Rather, he considered our weaknesses, and that's why he presents a visible sign that helps us understand something that, in itself, is too lofty and concealed for our limited understanding. This is the essence of what we should take away from this passage. In general, we can derive a valuable lesson from this explanation, which is that the true and proper use of sacraments is to lead us directly to our Lord Jesus Christ. Otherwise, we reduce them to mere idols. In the realm of popery, baptism is regarded as a mere charm because they believe that salvation can only be found in the water. I won't delve into the additional superstitions they've added, for they have corrupted and distorted the true institution of Jesus Christ by blending baptism with known superstitions. However, let's assume they use only pure water. Even so, it's a devilish belief to think that baptism can save us on its own. In this manner, our Lord Jesus Christ is effectively pushed aside, and His significance diminished. They disregard Him, focusing solely on the visible sign as if they were utterly infatuated with it. The same applies to all their other rituals. Therefore, we must remember the crucial lesson that, to employ sacraments correctly and in a way pleasing to God, they must guide us toward our Lord Jesus Christ. For instance, in baptism, we may only see water, but it should elevate our thoughts to the blood of the Son of God, assuring us that it is not the water that cleanses us but serves as a pledge of the cleansing accomplished for us when our Lord Jesus Christ was
crucified. In the Lord's Supper, we are presented with bread and wine. To fixate solely on these visible elements would be to turn away from Jesus Christ. Our faith must be raised and directed towards Him, in whom all the components of our salvation are contained.
Considering that we possess the entire perfection and fullness of all good things in the only Son of God, it is imperative that we direct our attention and efforts towards Him when the sacraments are presented to us. This is their true purpose; otherwise, we distort their meaning and, in essence, misuse what God has consecrated for our benefit. Separating our Lord Jesus Christ from the visible signs is a grave mistake.
Furthermore, we must recognize that our communion with Jesus Christ is made possible only through the grace of the Holy Spirit. Nevertheless, we should not disdain the means that our Lord has established for us, as He deemed them necessary for our feeble condition. If we were taught simply that we can find our cleansing and purification in our Lord Jesus Christ alone, that should suffice. It may seem that the water of baptism serves as a barrier preventing us from approaching Jesus Christ directly. However, let us consider our own limitations. If we possessed the minds of angels, we would not require this external baptism any more than the angels do. But given our earthly nature and the difficulty we face in approaching God and comprehending the secrets of His heavenly kingdom, we require this form of assistance. It is a remarkable act of God's gracious kindness to provide suitable remedies where there is infirmity and deficiency.
Baptism, therefore, does not hinder us from approaching the Son of God. Instead, it enables us to apply it to our benefit and prevents our faith from wavering aimlessly, as if floating in water. When we witness water being poured upon a child's head, we should be reminded of the blood of our Lord Jesus Christ, understanding that just as water cleanses the body, His blood cleanses our souls. The inner workings of the Holy Spirit are often likened
to water, as He makes us partakers of the benefits acquired for us by our Lord Jesus Christ. Through His grace and work, we are renewed and separated from the world, shedding our inherent corruption, so that we may enter into the newness of life brought about by the resurrection of our Lord Jesus Christ. All of this is symbolized in baptism.
Similarly, the Lord's Supper should serve as a means for us to draw nearer to our Lord Jesus Christ, to be firmly assured that He dwells within us, and that we are made one with Him. In this way, He quickens us, much like branches draw their strength from the root of a tree or the body receives its vitality from the head.
And so, the things that we have to consider in this matter are that the sacraments do not turn us away from the trust which we ought to place wholly in our Lord Jesus Christ, nor do they lead us astray in any way. Instead, they confirm our faith in Jesus Christ, assuring us that He is sufficient. We find our condemnation and rest in Him. Furthermore, all honor that belongs to Him should be yielded unto Him, for it is not for us to deprive Him of that which His heavenly Father has given us.
But that's one point. This is also the reason why St. Paul said that after cleansing, he yielded the dignity of cleansing us to our Lord Jesus Christ. It is indeed true that if He had not been appointed as the mediator, this could not have been accomplished, for it is a work that solely belongs to God. However, since He was sent for this purpose and entrusted with it, we are cleansed through Him.
It's important to note that we are washed not only in His human nature through His blood but also in the spiritual sense. The Apostle in the Epistle to the Hebrews tells us that He suffered in spirit. By this, it means that His death should not be perceived as that of an ordinary man. Instead, we should understand that He is the Son of God manifested in the flesh, revealing His everlasting power. Even when He was humbled, and though it
may have seemed like His death was merely a human experience, His power was at work in a way that surpasses our understanding and comprehension.
Therefore, it becomes evident that our faith remains uncertain and fragile until it is firmly grounded in our Lord Jesus Christ, resting entirely in Him without wavering. If we attempt to add anything to Him, He will reject us as unworthy of sharing in His benefits. Therefore, we must acknowledge what is rightfully His, that He alone cleanses us, and we possess righteousness before God solely by His grace.
Regarding baptism, as mentioned earlier, the Apostle Paul speaks of it to remind us of our own weakness and to strengthen our faith through these means provided for us. Anyone who considers baptism as unnecessary does not truly know themselves. When we carefully examine ourselves, even the most advanced believers will find moments of doubt, weakness, and susceptibility to countless temptations. Thus, it is essential for us to realize that pride blinds us when we think that baptism has no significance.
Considering our need for spiritual growth, let us regard baptism and the Holy Supper as means to guide us toward Jesus Christ. Furthermore, it is not without reason that symbolism and the act of washing with water are linked together. As mentioned earlier, our tendency to be captivated by visible things and be held down instead of soaring upward is a common human weakness that is deeply ingrained in us.
God, in His mercy and understanding of human weakness, reaches out to us as if He were among us. He does not change His divine nature or location, as His being is infinite, and His Majesty encompasses both heaven and earth. However, He makes Himself accessible to us, using terms like "temple," "house," "dwelling place," and "rest" to describe His relationship with us. This was not meant to endorse superstitions but rather to gradually
draw people closer to Him, especially those who were initially unable to approach Him directly.
Where are the wings that would enable us to soar above the clouds? Instead, our faith must rise above the heavens.
So, God intended to alleviate human weaknesses through ceremonies, sacraments, and similar practices. However, on the contrary, human folly has been all too evident. To be precise, people have used these rituals as an excuse to bind themselves to ceremonies, when they should have used them as a means to uplift themselves. This misuse has caused prophets to continually rebuke the Jews. They believed that God dwelled within the physical temple. But let me ask you this: Did Isaiah not proclaim, "Has not the Lord made all these things? Have you not created both the stones and the wood? Will you confine Him within them, even though the heavens and the earth cannot contain Him?" Yet, you attempt to confine Him within some structure of your own construction. This demonstrates the gross folly of people, who entangle themselves with visible symbols, ceremonies, and sacraments, instead of being led to God.
Throughout the ages, this problem has persisted, prompting St. Paul to address it. He emphasized that our cleansing in baptism is symbolized by water. However, we must also pay attention to the word. For without teaching to guide us towards finding the substance of what is represented in baptism in our Lord Jesus Christ, and without recognizing that it is in His person that we find the complete realization and assurance of these things, baptism would lead us away from God. In that case, it would be better to have no baptism at all. It would be a grave error to turn away from the Son of God and devote ourselves to the corruptible world. Therefore, we must always ensure that we do not separate the sacraments from the word.
This brings to light the true essence of Christianity in many individuals. For them, everything is fine as long as they have been baptized. They fail to
realize that having the sign without the accompanying promise is merely a superficial and unprofitable act. It is like having a seal that is detached from any document; it serves no purpose. A seal should confirm and validate some form of evidence, whether it is related to a gift or something else. Similarly, the sacraments, when not accompanied by the word, become meaningless; they do not bring any benefit.
Those who cling to their ignorance because they were baptized at birth display ingratitude and falsehood towards God's truth. Counterfeiting a seal is considered a crime, even if the seal itself is of little value. However, those who stubbornly remain in their ignorance and resist being enlightened are guilty of falsification and forgery concerning something more valuable than the entire world. This pertains to the confirmation of the blessings that have been obtained for us through the death and suffering of the Son of God, as has been explained earlier.
Furthermore, let us also consider that St. Paul speaks of the word that is full of instruction and edifies our faith. Mere pronunciation of certain words is not enough, as if someone were to say, "I baptize thee in the name of the Father and of the Son and the Holy Ghost," and believe that the power and virtue of baptism were contained solely in those words. That would be an abuse, and it would reduce baptism to nothing more than a charm or enchantment. The word, in fact, is the promise through which our Lord Jesus Christ has assured us that He has given Himself to be our righteousness. It is through this promise that all our sins are covered and buried in His obedience, and all our impurities are washed away by His purity. Therefore, when we possess this promise and understand what blessings are bestowed upon us by the only Son of God, then the water is joined with the word.
We should take note of this, especially since we see how Paul mentions in another place to Timothy that not even our food and drink can be sanctified
by the word alone. This means that bread, wine, water, and all other things are inherently pure by God's creation, but we cannot use them without defiling them and committing an offense against God. It is through His words that God sanctifies all these things for our use, teaching us that He cares for us as a father, providing for us and nourishing us. He also tells us that all these things are given to us so that, by experiencing His generosity, we should be moved to serve and honor Him and to be filled with love for Him. Additionally, it confirms our hope in the promised inheritance because by making us taste His goodness in this world, God assures us that when we enter the glory He calls us to, we will experience the fullness of the good things that have been partially revealed to us.
Hence, we see that all the benefits for the body are made whole by the word. What should we say then about matters concerning the eternal salvation of our souls? Is it not even more reasonable that they should be sanctified by the same word? In summary, we observe that the papists lack the power of the sacraments due to their own unbelief. They have stripped our Lord Jesus Christ of His power and virtue, transferring His prerogative to lifeless and corrupt objects. God has, as a rightful punishment, so blinded them that they believe they still possess the sacrament, albeit without the word. For instance, in their practice of baptism, they mutter and engage in incantations, often in an unfamiliar language. However, their words are directed more towards the devil than to the godfathers and godmothers, who are there to provide instruction for the child and the collective guidance of the entire church.
In brief, in the Roman Catholic baptism, there is no presence of the word. Therefore, as much as it lies within them, they have abolished baptism. Nonetheless, God has not allowed the memory of His goodness to be completely eradicated. Just as in the time of the Old Testament, when the priests were idolaters and propagated false doctrines, misleading the people with numerous errors and misconceptions, circumcision was not abolished
during the reigns of Hezekiah and Josiah when religious reforms were instituted to restore proper worship of God. This was because circumcision had been ordained by God, and it was not permissible to entirely remove a sign of His covenant. Instead, they were required to forsake all the additions that had been introduced through Satan's schemes. In a similar manner, I now assert that in the Roman Catholic Church, there is no presence of the word of God in the administration of the sacraments. Nevertheless, let us not hesitate to receive the substance that is signified to us in baptism, even though it may be contaminated with impurities.
But we must reject the rubbish that was imposed upon us, including the other wicked practices, and preserve the pure ordinance of our Lord Jesus Christ. Furthermore, we should comprehend that our baptism, as we initially received it, would have been inadequate, and indeed, a detestable betrayal, if we had stopped there. Why? Because we would have been led astray, distorting the commandment of our Lord Jesus Christ. In a similar manner, it is true regarding the supper, there is no genuine communion left in the practices of Popery. What they call "God's table" is a mere spectacle, a disgrace to the death and passion of our Lord Jesus Christ because it is tightly entwined with the Mass. We are well aware that the Mass is a complete rejection of the sacrifice made by the Son of God.
However, no matter how they may appear to conform to the institution of our Lord Jesus Christ, they do not possess the word. They mutter and mumble as they consecrate what they term the spiritual sacrament, which they have distorted. How do they use it? They speak over the bread, claiming to change it into the body of Jesus Christ, or at least in their perception. Similarly, they murmur over the chalice and deceive themselves into believing they have transformed its contents. They pretend to have made such a profound alteration as if they were capable of creating a new world. To make a piece of bread into the Son of God is a far greater feat than creating an entire world. However, Satan has so deceived the Papists
that they believe they possess this power, and it is not by the power of God's Word.
Yet, as I mentioned earlier, the word St. Paul speaks of here is not merely a spoken sound but a teaching that edifies our faith. We receive the promise made to us in baptism and apply it, so that the water serves as a confirmation of our spiritual cleansing. Likewise, when we partake of the bread and wine in the supper, it is an infallible assurance to us that we are nourished with the very substance of the Son of God, where His flesh becomes our sustenance and His blood our drink. Therefore, the word is essential.
Regarding the vast and bewildering array of elements within their ceremonies, especially their five sacraments, which they have devised and concocted themselves, there is no trace of God's Word in any of them. For what promise do they have for their genuflection, as they call it? Certainly, they can invent enough about it, but where can one find any reference to it in Scripture? The same is true for all the rest. Marriage will be discussed separately at another time, as St. Paul may address it shortly thereafter. However, it is clear that the Papists have corrupted the sacraments, and now they can derive no true benefit from them because they have separated what God had joined together. Therefore, it is even more crucial for us to heed what St. Paul tells us here, that is, to be thoroughly cleansed in baptism, just as Ananias said to St. Paul, "Wash away thy sins."
By baptism, we are shown that the washing with water, which we witness, is not a meaningless or deceitful act. Rather, it demonstrates that Jesus Christ has indeed accomplished what is visibly portrayed before us. Hence, we must keep this in mind; however, the word is also essential in this context. Without it, all that can be presented regarding ceremonies is nothing but misuse and deception, even if the name of God is invoked countless times.
Additionally, we should understand that the cleansing performed by our Lord Jesus Christ is intended to set us as excellent and exceptionally beautiful before His presence. To grasp this better, let us acknowledge that we are cleansed not only through the forgiveness of our sins, absolving us of guilt before God, but also through the renewal brought about by the Holy Spirit. This renewal equips us to combat the temptations of the world and to conquer the vices of our flesh, as well as to overcome excessive worldly affections. It is a twofold grace that we receive from our Lord Jesus Christ: first, because He has satisfied for us and acquitted us of our debts, enabling us to stand before God as righteous individuals. Our sins are not imputed to us, and we are reconciled freely, at least in our perspective, thanks to the ransom offered by Jesus Christ. However, it is not God's intention that we continue in our impurity, but rather, He desires to draw us closer to Him through His Holy Spirit. Therefore, it was necessary for the aforementioned cleansing to be linked with regeneration. This is why St. Paul tells us that Jesus Christ has cleansed us so that we may excel in beauty and be blameless in His sight.
When St. Paul speaks of being honorable or glorious, he refers back to his earlier teachings about husbands and wives. He continues to discuss spiritual marriage, the union between the Son of God and us, a topic he will elaborate on further later. Therefore, just as a man loves his wife when she pleases him, St. Paul conveys in this passage that the Son of God will be pleased with us if we respond to the blessings He has granted us. First and foremost, this means that upon recognizing our own wretchedness, we should humble ourselves to seek the forgiveness that He has obtained for us. This enables us to be acquitted before God, allowing us to approach Him with complete trust. Secondly, we should be renewed by His power, such that we no longer follow our worldly desires or give in to our sinful affections. Instead, we should strive against our own inclinations and continually cast away the sinful tendencies inherent to our human nature. This allows God to rule and dwell within us, and we should be led by His
Holy Spirit, making our lives a continuous act of obedience to His divine will.
So, what will make us acceptable to the Son of God is not the kind of beauty adorned with perishable ornaments, but the beauty that comes from being cleansed of all our blemishes through faith and sanctified by the Holy Spirit. This sanctification enables us to live as new creations continually. This is the essence of what we should remember. When it is said that Jesus Christ has been given to us as our redemption, St. Paul clarifies how it is accomplished—by making Him our wisdom, righteousness, and holiness. He becomes our wisdom so that all our understanding rests upon Him without wandering astray. He also becomes our righteousness, ensuring that there is no stain or wrinkle in us when we stand before God's presence, for the blood of Jesus Christ is sufficient to cleanse and purify us from all corruption.
He has given us for our sanctification or holiness, with the intention that we should be renewed by His Holy Spirit. Anyone who separates these aspects from one another seeks to tear Jesus Christ apart rather than live in Him. So, if we desire to partake in the spiritual cleansing that St. Paul discusses here, let us ensure that we live in holiness and walk in pure conduct before God. This cannot be achieved by our own strength or cleverness, but it is all ascribed to Jesus Christ. St. Paul demonstrates that it is His role to make us excellent. It is certain that when individuals attempt to achieve this with presumption, they may exert themselves greatly but will never draw closer. In contrast, we must allow our Lord Jesus Christ to work in us through His Holy Spirit. Through this means, we will become exceedingly beautiful, and He will take pleasure in us.
For the same reason, St. Paul says that Jesus Christ may present to Himself a beautiful and glorious Church. In saying this, he signifies that all the external show and ostentation that we may display to the world is mere
smoke. Instead, we must possess purity of heart. He could have said, "Our Lord Jesus Christ has cleansed His Church so that it may be pure and righteous." However, he intended to convey that our purity or cleanness is not intended to please the world's sight, so that we may be praised and commended as hypocrites. Such people are admired from a distance, and others consider them holier than angels. Instead, it is far better for a person not to be perceived in this manner. They should walk straightforwardly and, if there are imperfections in them, let them be known, while continuing on their course with the fear of God ever-present. Following the counsel of St. Paul, let us learn to place ourselves in the presence of the Son of God.
When it comes to the conduct of our lives, let us look to Him, recognizing that either we are approved by Him, or we gain nothing by being praised and esteemed here below, even if people hold an exceptionally high opinion of us. All that is said about us will amount to mere vanity and falsehood until we have ordered and shaped our lives in such a way that we walk in the presence of the Son of God, knowing that nothing can truly be concealed from Him. This is another point we must bear in mind.
Now, as St. Paul states, in order for the Church to be without blemish, wrinkle, or any impurity, it does not imply that this is already achieved within us. Such perfection cannot be attained as long as we are bound by this mortal body, which is like a prison, and we continuously bear the shackles of our earthly existence. Even if we have made progress in the fear of God, we must still admit with St. Paul that we are held in a wretched bondage and can only serve God with our hearts. It is important for us to understand where we are called and why we are to bear the Word throughout our lives.
So, what is the purpose of our redemption? Why are we reconciled to God, cleansed by the blood of our Lord Jesus Christ, sanctified, and regenerated? It is so that ultimately, we may be blameless before God. While in this
world, we will always have much to be criticized and faulted for. However, let us be content in the knowledge that our sins will not be held against us. This is worth noting because in the past, there were some wicked and misguided individuals who surmised angelic perfection, believing that one could attain full and perfect righteousness in this world. This view effectively nullified the covenant that God made with us, which includes two inseparable aspects: the forgiveness of sins and the new birth. These two cannot be separated. God receives and adopts us, yet we still need to have our sins forgiven until we are completely free from all earthly corruption. We must also continue to grow daily in newness of life.
However, there are still individuals who seek to abolish the remission of sins to the extent that they dare to slander us by suggesting that we keep people stuck at their ABCs when we make them understand that they must continue to be sinners. Nevertheless, it is a certainty that anyone who wants to be a Christian must also be a sinner. This may appear strange at first, but it is presented by the Holy Spirit. St. John speaks of it, but the doctrine is of God. If we claim that we have no sin, we make God a liar, and His truth is not in us. So, if we consider ourselves so holy that we no longer have any sin within us, are we making God a liar by our presumption? Furthermore, if we aspire to be Christians, should we not be disciples of Christ? And if we desire to learn in His school, isn't the manner of praying to God the Father, the foremost lesson He imparts to us? And what does He teach us? "Forgive us our sins," we beseech God daily to pardon the multitude of times we offend one another. Now, if anyone seeks to remove this petition for forgiveness from our prayers, they are departing from the school of Jesus Christ. Therefore, we must understand that in this world, we cannot be without blemish or wrinkle. We must be gradually cleansed, and the vices within us must be corrected piece by piece until we reach the perfection spoken of in the first chapter. In summary, as long as we are in this world, bearing so many sins and vices within us, let us be mindful in
our prayers to God, continually seeking His mercy and forgiveness for our transgressions.
Nonetheless, let us also be courageous in our fight against our vices, and willingly submit ourselves to our guardian, using all our strength to conquer our passions and desires. We must strive to gain mastery over evil, even though we may not entirely eliminate it. Although sin resides within us, we must not allow it to rule over us. In this way, we see that we must continually engage in the practice of presenting ourselves before God with humility, beseeching Him to forgive our transgressions. Yet, we must also make progress in the process of renewal, as described here, until we are fully transformed to resemble the righteousness and glory of our God.
Now, let us humble ourselves before the majesty of our good God, acknowledging our faults and asking Him to make us increasingly aware of our sins. We should strive to follow His service in such a way that our actions throughout our lives demonstrate that He has not redeemed us from the tyranny of Satan in vain. He has set us free so that we may willingly serve Him and glorify His holy name. Let us also implore Him to grant us the grace to fully appreciate the blessings He bestows upon us, motivating us to glorify Him continually. May it be our constant practice and purpose to sing His praises and acknowledge the great debt we owe to Him. Through this, may our Lord Jesus Christ reign over us, binding us to Him in an inseparable bond until we reach the kingdom He has purchased for us at a great cost. We pray for this grace not only for ourselves but for all people, and so on.
The Forty First Sermon, the Eighth on the Fifth
Chapter
"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." - Ephesians 5:2830
Seeing that the Holy Scripture exhorts us to be kind-hearted, meek, and patient with one another, and presents us with the example of God, who is reconciled to us in the person of His Son, our Lord Jesus Christ, and shows us the love He has for us and His concern for our salvation through Christ's sacrificial death, it is clear that our hearts must be harder than steel if they are not moved by these truths. However, despite these exhortations, our stubbornness and corruption often render them insufficient. Therefore, to further convict us and shame us, we are directed to observe the natural order of things. Even without the Word of God or the teachings of Holy Scripture, if each of us were to reflect on our own condition, it would be enough to condemn us without the need for any other witnesses.
The heathens, who lacked faith in God and had no religion, could still recognise this fact. They knew that wild animals did not wage war against each other; for example, one wolf did not eat another. Bears and lions living in the wild had a certain instinct that prevented them from harming each other. While they lacked human discretion, they possessed a natural inclination that inclined them towards mutual cooperation, allowing them to coexist peacefully. Therefore, it is troubling that humans, who are supposedly created in God's image, often live more like dogs and cats, displaying cruelty, craftiness, and malice towards one another. Each person can be likened to a wolf or a fox when it comes to their treatment of their
neighbours, as if there is nothing but cunning, malice, or outright cruelty among them. This is the reason why God tells us that we share one flesh and one kind, as Isaiah similarly argues to persuade us to help our neighbours and show them pity and compassion in their times of need. "Thou shalt not despise thine own flesh," he says, for even the stranger in the world is not entirely separate from us. Both they and we originate from the same source, and we should recognise them as our fellow human beings. Therefore, anyone who despises or scorns another person forgets their own identity and is unworthy of the honourable status assigned to them by God because they disrupt all order.
If this reasoning applies generally, it should have an even stronger influence on people when they are reminded of their own nature. They are linked by a much closer bond. For example, if someone were to say to a father, "How can you be so distant from your own son that you refuse to see him or speak with him, and you find it impossible to reconcile with him? How cruel is that? After all, he shares your blood. How can you be so blinded by anger that you fail to recognise that God has given him to you as if he were a part of yourself, and that through him, you have been blessed?" The holiest bond established by God among us is the relationship between husband and wife. This is why St. Paul asserts that a man cannot love his wife without loving himself. Conversely, if he despises or hates his wife, it is as if he is in conflict with himself. Is such a situation even possible? Earlier, he urged husbands to fulfill their responsibilities, pointing to the example of our Lord Jesus Christ.
He has argued that the Son of God gave Himself up to death to cleanse His Church, which, though poor, miserable, and full of filth and uncleanness, received His pity. After suffering what was necessary for our salvation, He left us a visible sign of the grace He purchased for us. In baptism, we have a tangible reminder that the blood of our Lord Jesus Christ is our cleansing. Can we contemplate all these things and not be moved to gentleness?
Indeed, if we first consider that we are wretched creatures, full of nothing but misery, so much so that we could be compared to vermin, full of corruption and loathsome impurities, can we have any pride left to commend ourselves or trample others underfoot?
Now, if this applies to all people, as I mentioned, what should be the relationship between husband and wife? The bond God has established between them is such that the husband is, so to speak, incomplete without his wife, just as the wife is incomplete without her husband. They should each consider their own situation, as I mentioned earlier and will elaborate further. The husband is indeed the head, but the woman is the body. While the head may have preeminence and sovereignty over the body, this does not mean that it should despise or shame it, for the honour of the head extends to the whole body. However, since husbands are often not moved enough by the example of our Lord Jesus Christ, which should remind them of their origin, and since even heathens and unbelievers understood marriage and respected it, there is no need for Holy Scripture to teach us in this regard.
These ignorant souls, who have natural understanding and walk as their mother has directed them, know that the wife is a part of the husband and that they are bound together inseparably. One should not forsake the other unless they want to tear themselves apart. If the blind can perceive this, what a shame it is for those enlightened by God's word, who have been taught this truth as part of their upbringing, as if by a father who watches over his children. If we remain ignorant of this truth, even though God has spoken to us intimately and shared His will with us, we are worse than infidels and deserving of greater condemnation.
Let us not harden our hearts or stop our ears to the advice given to us. Consider that since St. Paul has presented our Lord Jesus Christ as an example and reminded us of how we are linked to Him, it is only right,
given this connection, that we should be willing to follow Him and emulate Him. This means showing compassion to those in distress, patiently bearing with our neighbors' vices and weaknesses, and helping those in need whenever we can.
Furthermore, considering that man and wife are mentioned here, those who are married should reflect on the severe judgment awaiting them if they are not moved by the teachings presented here. On one side, heathens will testify against them on the last day, and on the other side, the natural order instructs them on what they should do. If they do not live in harmony and friendship, as prescribed here, they willfully oppose God and forget themselves, becoming worse than brute beasts.
Furthermore, they should know that since marriage is a symbol of the sacred union between the Son of God and all the faithful, they should hold it in even greater reverence. Despite the many disputes that have arisen, they should strive to quell them and consider that since our Lord Jesus Christ reigns over them, it signifies that marriage was blessed by God the Father in such a way that the Son Himself confirmed this blessing through His death and passion. He reconciled us to God, illustrating that a husband and wife are as one in a living image, though still in obedience to God. They are both to serve Him in harmony, until they are so united in perfection that they cleave to Him completely.
However, even though such admonitions carry great weight, very few take them to heart. The world bears witness to this, for one can examine households one by one, and where can one find such companionship that resembles the relationship between Jesus Christ and His Church? Nowhere. Instead, husbands and wives are often at odds, and even if they have some fondness for each other, the slightest provocation can set them against each other. They forget or, to be truthful, they never even consider the principles
outlined here. The love between them is spurred by their lusts and not founded upon their understanding of their duties.
Husbands don't contemplate how they should bear with their wives, guide them in the fear of God, and love them as helpers, making their lives easier, so that they may walk as they should. Similarly, wives do not humble themselves before their husbands, striving to please them, realizing that they are given to be a support rather than an impediment. There is no talk, no inkling of any of this. When all is considered, I must say that the common and most typical state of affairs in every household is that one will encounter profanity, cursing, blasphemy, swearing, malice, and harm. Although some women may behave devilishly towards their neighbors just as they do towards their husbands, if the husband has any wealth or possessions through her, he must unconditionally take her side and support her cause, be it right or wrong. One can see this perversion nearly everywhere.
Furthermore, every man complains about his wife, saying, "I cannot live with her. She is a wild beast. There is nothing in her but pride and stubbornness, and I cannot speak to her without her replying with fury."
Surely, in many cases, men shape their wives as they know, more about what I speak of. Men, as if in defiance of God, support their wives in unjust quarrels or do not hesitate to yield to their undeserved demands, causing harm to themselves. Whatever I say, if a man observes everyday life carefully, he will find that there may be a form of fondness and an excessive attachment. But as for well-ordered friendship, which relies on God and is rooted in His Word, it is rare. Hardly among a hundred households will one find a husband and wife so well-matched.
Nevertheless, we are without excuse if we do not learn from this teaching. Each of us must struggle against our unruly affections. If a man does not have the wife he desires, he should understand that God intends to test his
patience through her. He should also remember that he has behaved worse towards our Lord Jesus Christ, the husband to whom all of us are married. Therefore, let him not be harsh towards his wife, considering that he himself deserves to be humbled. In short, every man should keep this doctrine in mind so that when a husband does not find everything he desires in his wife, he can think to himself, "Yet I am bound to her, and not only to my wife, but also to God, the master of marriage, and to our Lord Jesus Christ, who is a mirror and living image of it for us. Therefore, I am bound to do my duty towards her, to love her, and to bear with her, even if there are faults in her."
However, this does not mean that a husband should foster and nurture his wife's faults. Just as we must warn and counsel one another, there should be no such estrangement or disconnection that a husband cannot point out anything lacking in his wife, rebuke her, and make every effort to guide her onto the right path. Nevertheless, as long as we are married, the established order set by our Lord remains inviolable. Therefore, we should not focus on the individual qualities of the persons involved. Even if a woman has a rough and severe husband who treats her harshly, she should always remember that he is her husband, and that God joined them together because she was deserving. She should also examine her own sins and pray to God to remove that rod and treat her more gently.
On the other hand, when a husband does not have a wife to his liking, he should think in the same manner, "My wife does not fulfill her duty, I cannot live with her. But marriage, who ordained it? God did. Therefore, if I neglect my duty and retaliate against my wife or show stubbornness without considering my responsibilities, I am not contending with a mortal creature. I am fighting against God and attempting to dismantle what is naturally inviolable."
So, let each of us apply this doctrine to his own life. Let not only married couples but all people, in general, understand that we cannot alienate ourselves from one another, becoming unkind, merciless, and impatient toward each other. We must not act like mindless creatures without reason or regard for our origin and purpose in this world. This is the essence of what we need to keep in mind.
If we contemplate the prophet's reasoning carefully, we would be more moved by this exhortation presented here. No one ever hated his own flesh but nourishes and cherishes it. If each person considered the care they have for their own body, how tenderly they care for all parts of it, and how they ensure nothing is lacking, they would realise the importance of doing the same for their neighbours. This applies to all people and even more so to fathers and children, husbands and wives, and all who are bound together by our Lord in close bonds. If anyone responds with excuses, saying, "I am not like that," I reply that they are not truly human. For, as I said before, God has created and preserved us in such a way that we are all part of one body. Although there are many fingers and many sinews in a human body, it does not hinder them from being one entity. Nor is it a reason why one member should not benefit another as well as itself. It is unnatural for the body to become divided and factionalised, and it is impossible for it to happen. Therefore, if every one of us is so focused on their own benefit that they, in the meantime, harm others through pride or cruelty, failing to show compassion or bear with anything or forgive, is this not a sign that we have forgotten our own nature?
To better grasp this doctrine and be more fearful, let us consider Saint Paul's words: "No one ever hated his own flesh, but nourishes and cherishes it." Do we need a teacher to instruct us in this? Does God need to send angels from heaven? Must we make great efforts to learn this skill of self-care? No, we are naturally inclined to it. Every one of us already takes great care of themselves, as evidenced by their preservation of their own well-being.
In summary, the more one demonstrates self-love, the more severely they will be condemned by God for failing to do the same towards others, even towards their own flesh and blood. And when these disorders exist among us, where parents treat their children harshly and mothers are cruel to their children, or husbands are so rough with their wives that it discourages them and drives them to sorrow, causing them to give in to disorderly behavior, and when women are stubborn and resistant to good order, we need no other evidence to condemn us.
Our self-centeredness and unkindness are enough to demonstrate that we are not worthy of enjoying the benefits that God bestows upon us in this transient life. Since we are overly attached to it and care for it more than we should, we are all guilty, and there is no one who can open their mouth to defend or excuse themselves.
St. Paul, after instructing us about what we should know and how to judge our own nature, returns to the topic at hand. Those who claim to be members of the body of our Lord Jesus Christ, or who are persuaded by His example to live in harmony and agreement with their spouses, must understand that if a man truly loves himself, he will also love his wife. God has ordained marriage in such a way that a wife must be like the body of her husband. Therefore, if a man loves himself, he must love his wife as well, for she is bone of his bones and flesh of his flesh. This is the way it should be, as opposed to a monstrous kind of love. It is crucial to remember this point.
When Paul previously used the example of our Lord Jesus Christ, he mentioned how Christ spared not Himself but shed His blood to cleanse us from our filth and uncleanness. We were defiled and stained before God, but our Lord Jesus Christ found a way to restore us to His favor, doing so by shedding His own blood. In addition to that, Paul now presents another reason to strengthen the argument, which is that we are bone of His bones
and flesh of His flesh. In saying this, he teaches us that when men fulfill their duty, it is for their own benefit. They come to experience the immeasurable and infinite grace of God, which is reflected in every man, according to his station, through marriage. In marriage, we see the union between ourselves and our Lord Jesus Christ. Therefore, what St. Paul intended was to soften the hardness of our hearts by showing that we cannot fully enjoy the grace purchased for us by our Lord Jesus Christ unless we live in harmony with one another, according to the image of love that He demonstrated in His death and passion. However, before delving further into this, let us examine why Paul is saying that we are the bones and flesh of our Lord Jesus Christ.
Paul is making it clear that Jesus Christ, who descended from the lineage of Adam and is called the seed of David, is part of our human lineage. Although He was conceived in a miraculous manner in the womb of the Virgin Mary, He took on human flesh and became truly human. By referring to Himself as the Son of Man, He signified that He had taken on a common human nature to become familiar with us. As the apostle says in the Epistle to the Hebrews, He is not ashamed to call us brothers. However, we must understand that Jesus Christ, despite being born of the seed of Abraham, needed to share our nature in order to fulfill what was promised. He could not mediate between God and us without being of our nature. He had to clothe Himself in our body and have a soul to represent Himself in the person of all men. Thus, Jesus Christ became our flesh and took on our body, making Him bone of our bones and flesh of our flesh. While His conception was miraculous through the Holy Spirit, He still became truly human to serve as our mediator.
So, when St. Paul speaks of Jesus Christ as the second Adam, he is making a comparison between the grace of reconciliation through Christ and the deadly fall caused by the first Adam. The first Adam's transgression made us enemies of God, resulting in our inability to approach Him without being
justly thrust back. Sin created an insurmountable division, as God, the source of all righteousness, could not tolerate our iniquities and corruptions. However, the second Adam, Jesus Christ, came to remedy this situation. He is referred to as the second Adam because, just as the first Adam's sin created enmity between us and God, the second Adam's sacrifice and grace reconciled us to God. In Christ, we are restored and made new. It is through His divine power and the work of His Holy Spirit that we become bone of His bones and flesh of His flesh, not through our own human nature. Thus, we are linked to Him in a new and second creation.
St. Paul, as we shall see here, makes reference to the original creation of Eve, who was taken from Adam's side. Now, when we consider our first birth, which brings us into this world as mortal beings, we cannot boast about our flesh unless we are born of the seed of those who came before us. However, if we are born of that seed, we are cursed. It is true that Adam was initially created in the image of God, but that image was tarnished by sin. So, we are not worthy to be counted among God's creations, and God Himself has pronounced a harsh judgment upon us, expressing regret for creating mankind, as if He disowned us all. We are considered less worthy than worms, lice, fleas, and other vermin. This is the consequence of our connection to Adam's lineage – a state of condemnation and corruption.
Now, when we turn to our Lord Jesus Christ, we find restoration. Scripture describes us as new creatures in Him. It is evident that we are united with Him not by the order of nature, nor by common means, but by the power of the Holy Spirit. This union makes us members of His Body. The reason we are part of His Body is that God the Father has appointed Him as our Head. This is achieved through a mysterious power that we may not fully comprehend but accept by faith.
In this way, both aspects align perfectly: Jesus Christ is considered our bone and flesh because He took on our human nature, without which we would
have no connection to Him. His willingness to be united with us as brothers is made possible by the work of His Holy Spirit, making Him our head and us the members of His Body. This elevates us to a heavenly state that transcends our former earthly existence, marred by corruption.
Now, you may wonder how it is possible for us to be of the bone and flesh of Jesus Christ when He is in heaven, and we are on Earth. Additionally, when each of us is born, it is a natural process involving human parents of the same race. How then can we be considered of the bone and flesh of Jesus Christ? This connection does not involve our physical substance – our skin, bones, or hair – coming from the body of Jesus Christ. Instead, it is based on the removal of the curse inherited from Adam and the outpouring of the grace of the Holy Spirit by our Lord Jesus Christ. Through this grace, we are enlightened and transformed.
Therefore, this connection with Jesus Christ is not of a physical nature but a spiritual quality. The usual course of human descent, as established by God from the beginning, continues, where people are born into the world through succeeding generations. However, Jesus Christ renews those chosen by God, who are members of His own body. He cleanses them of the corruption inherited from Adam. Then, He imparts to them a power by which, through faith, they acknowledge Him as their Head. They understand that they are all gathered together in Him, and His life is given to them, so they no longer live for themselves or the world, but Christ lives in them, as Scripture affirms. Therefore, there is no need for Jesus Christ to descend from heaven physically to make us His body's members, or for Him to diminish His own flesh to generate us from Himself. This transformation is accomplished through the wondrous power of the Holy Spirit. We do not draw anything from Christ's flesh or His body in heaven. Rather, our strength continuously flows from Him. Like trees draw their nourishment from their roots, and as the human body receives its strength from the head, we feel the virtue and force of the union between us and our
Lord Jesus Christ. He remains in His full glory without hindrance, allowing us to benefit greatly from this connection.
Let us always remember that this internal awakening enables us to fulfill our respective duties. Through this, we taste God's grace, which pertains to the salvation of our souls. The matter at hand here is that husbands and wives should live in harmony with each other. When a husband contemplates the teachings presented here, he should be motivated not only to fulfill his obligations to God and his wife but also to reflect upon this state. He should consider it as a living image wherein he perceives that Jesus Christ is his head, that he belongs to Christ, and that Christ belongs to him. Therefore, Christ's life is his, and he is as though a member of Christ's body. This understanding should encourage husbands and wives to fulfill their respective roles. We must not be ungrateful if we fail to recognize how earnestly our Lord Jesus Christ works to win us and motivate us to serve Him willingly. He not only allures us through gentle and loving means but also draws us towards Him. Even in this world and in transient, earthly matters, He demonstrates the eternal salvation prepared for us in heaven. He purchased this salvation at a great cost, through the blood of His only Son, so that in the end, we may fully partake in its benefits and virtues.
Now, let us humbly kneel before the majesty of our good God, acknowledging our faults and seeking His grace to reform our hearts and lives. May we devote ourselves entirely to His service and obedience, recognizing the everlasting salvation that awaits us. We pray that God may extend His mercy to us in our weakness, granting us the strength to stand before His presence. Let us all say, "Almighty God, Heavenly Father, etc."
The Forty Second Sermon, the Ninth on the Fifth
Chapter
"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. This is a great mystery: but I speak concerning Christ and the church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband." - Ephesians 5:31-33
God orchestrates His works in such a way that we can perceive a profound wisdom in all His actions and glean valuable lessons from them. Take, for instance, what St. Paul references here: that woman was created from the substance of man. God could have created Eve in the same way He made Adam, but instead, He took a rib from man's side and formed woman from it. He intended for there to be a deep union between man and wife, so that a husband might think, "This is my flesh, this is my bone," and the wife, "From where did God give me life? He shaped me from a rib taken from man." Thus, we see that God's deliberate choice in creating man and woman differently had a purpose, serving as a continual reminder in marriage. It is a reminder that if a husband does not maintain a good and harmonious relationship with his wife, he disrupts the natural order of things. Similarly, a wife who does not quietly submit to her husband, recognizing him as her head, goes against this order.
St. Paul takes this concept further by applying it to the union between our Lord Jesus Christ and His Church. As mentioned before, marriage serves as a symbol of the connection between us and the Son of God. Therefore, he exclaims that it is a profound mystery—a secret we must pay close attention to. In the relationship between Jesus Christ and His Church, two aspects must be noted here. Firstly, we observe how God has united man and wife in an inseparable bond from the very beginning. Secondly, God intended to