I find this section to be fascinating. It refutes a strong partriarchy as it defines subjection or submission. Many have the one with the other. Henry VIII was a patriarchical husband and ruler. The Puritans sought to redeem marriage by giving it balance. A balance of roles clearly defined.
The Olympics have reminded me that equality has to be considered in many ways. Female athletes are overwhelmingly inferior in strength to their male counterparts. Yet, I have not heard of any protests for all athletes to compete together regardless of gender. ~MTR
Section 1.11. Of the Reasons Why Wives' Duties are First Taught.
Question. Why among other inferiors are wives first brought into the school of Christ to learn their duty?
Answer. Many good reasons may be given of the apostle's order even in this point.
First, of all other inferiors in a family, wives are far the most excellent, and therefore to be placed in the first rank.
Secondly, wives were the first to whom subjection was enjoined: before there was child or servant in the world, it was said to her, thy desire shall be subject to thine husband. [Gen 3:16]
Thirdly, wives are the fountain from which all other degrees spring: and therefore ought first to be cleansed.
Fourthly, this subjection is a good pattern unto children and servants: and a great means to move them to be subject.
Fifthly, I may further add as a truth, which is too manifest by experience in all places, that among all other parties of whom the Holy Ghost requires subjection, wives for the most part are most backward [see Section 3.4] in yielding subjection to their husbands. But ye wives that fear God, be careful to your duty: and though it may seem somewhat contrary to the common course and practise of wives, yet follow not a multitude to do evil. [Exod 23:2] Though it be harsh to corrupt nature, yet beat down that corruption: yea though your husbands be backward in their duties, yet be ye forward, and strive to go before them in yours: remembering what the Lord says. If you love them which love you, what singular thing do ye? [Matt 5:46-47] Yea remembering also what the apostle says, The woman was first in the transgression, [1 Tim 2:14; cf. Gen 3:16] and first had her duty given unto her, and was made for the man, and not man for the woman. [1 Cor 11:9]
Thus shall ye deserve that commendation of good wives, Many have done virtuously, but ye excel them all. [Prov 31:29]
Having hitherto handled the forenamed general instructions, I will proceed to a more distinct opening of the words; and collect such observations as thence arise, and then particularly declare the several duties which the three orders in a family owe each to other.
Section 1.12. Of Wives' Subjection.
The word by which the apostle has noted out the duties of wives, is of the middle voice, and may be translated passively as many have done, or actively as our English does (submit yourselves) and that most fitly: for there is a double subjection.
1. A necessary subjection: which is the subjection of order.
2. A voluntary subjection: which is the subjection of duty.
The necessary subjection is that degree of inferiority, wherein God has placed all inferiors, and whereby He has subjected them to their superiors, that is, set them in a lower rank. By virtue thereof, though inferiors seek to exalt themselves above their superiors, yet are they subject unto them, their ambition does not take away that order which God has established. A wife is in an inferior degree, though she domineer never so much over her husband.
The voluntary subjection, is that dutiful respect which inferiors carry towards those whom God has set over them: whereby they manifest a willingness to yield to that order which God has established. Because God has placed them under their superiors, they will in all duty manifest that subjection which their place requires.
Because it is a duty which is here required, the voluntary subjection must needs be here meant: and to express so much, it is thus set down, submit your selves.
Though the same word be here used that was in the former verse, yet it is restrained to a narrower compass, namely to subjection of reverence. [see Section 3]
Observation 1. Here learn that to necessary subjection, must voluntary subjection be added: that is, duty must be performed according to that order and degree wherein God has set us. This is to make a virtue of necessity.
Under this phrase submit yourselves all the duties which a wife owes to her husband are comprised, as I shall afterwards [see Section 3.2] more distinctly show.
Section 1.13. Of the Persons to Whom Wives Must be Subject.
In setting down the parties to whom wives owe subjection, the apostle notes a particle of restraint and that to show that a wife ought to have but one husband, which is more plainly expressed in another place by the same phrase, let every woman have her own husband: [1 Cor 7:2] that is, only one proper to herself: so as.
It is unlawful for a wife to have more than one husband at once. [see Section 82-83]
Observation 2. A wife must submit herself only to that one, proper husband, and to no other man (as she is a wife and yields the duty of a wife) so as the subjection of adulteresses is here excluded: and the duty required is, that—
Observation 3. A wife must yield a chaste, faithful, matrimonial subjection to her husband.
Hereby the way note the foolish collection of Adamites, Familists, and such like licentious libertines, who from the general words which the apostle uses (men[1] and women) infer that all women are as wives to all men, and that there needs not any such near conjunction of one man with one woman. Which beastly opinion as it is contrary to the current of scripture, and to the ancient law of marriage (two shall be one flesh [Eph 5:31]) so also to this clause their own husbands. The apostle, in using those general words, followed the Greek phrase, which puts those two words men, women for husbands and wives: so also do other tongues, yea and our English. The particular relation, which is between the persons who are meant by those two words, does plainly show how they are to be taken, and when they are to be restrained to man and wife. To take away that ambiguity, our English has well translated them, husband and wife.
To direct and provoke wives unto their duty, the apostle adds this clause as unto the Lord which is both a Rule and a Reason of wives' subjection. It directs wives by noting the restraint of their obedience, and the manner thereof.
Observation 4. The restraint in that wives ought so to obey their husbands as withal they obey the Lord; but no further: they may not be subject in any thing to their husbands, that cannot stand with their subjection to the Lord. [see Section 3.51]
Observation 5. The manner in that wives ought to yield such a kind of subjection to their husbands, as may be approved of the Lord. [see Section 3.54] Thus the apostle himself expounds this phrase, Eph 5:5-6.
It provokes wives to submit themselves to their husbands, by noting the place of an husband, which is, to be in the Lord's stead, bearing His image, and in that respect having a fellowship and partnership with the Lord, so as—
Observation 6. Wives in subjection themselves aright to their husbands are subject to the Lord. And on the contrary side,
Observation 7. Wives in refusing to be subject to their husbands, refuse to be subject to the Lord. [see Section 3.70]
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