Observe that it does not say, wives submit to husbands, or husbands submit to wives,

but `submitting yourself one to another'. This `submission' flows out of the position of

the Lord and the Church's relationship with Him. The Greek word hupotasso `to submit'

or `to be subject' is used in Eph. 1: 22 where we read `And hath put all things under His

feet'. It is evident, however, from the same passage that the Church which is His Body,

is not put in subjection under His feet, for the near context speaks of this same company

as `seated together' in the heavenlies. The first occurrence of the Greek word hupotasso

is Luke 2: 51, where it speaks of Christ as a lad of twelve years of age, who returned

with His parents to Nazareth `and was SUBJECT unto them'. Can we not enter into the

next sentence "But His mother kept all these sayings in her heart"? The last reference to

hupotasso so far as fulfillment is concerned is I Cor. 15: 28:

Between the first occurrence and the last, we have the death, resurrection and

ascension of Christ, with all things being placed under His feet, first as Head of the

Church of the one Body (Eph. 1: 22, 23), then over `the world to come' whereof Paul

speaks in Hebrews (Heb. 2: 5-8), of which the heavenly section is dealt with in this

epistle, and the earthly in such prophecies as Psa. 2: and Psa. 110:, and Rev. 11: 15.

These successive subjections were set forth in type when Adam was created, given

dominion, and commanded not only to replenish the earth but to `subdue' it (Gen. 1: 28).

In the light of the age-purpose, in the light of the submission of the Son of God Himself,

all resentment, all sense of humiliation, all argument concerning equality or rights or any

other objection that arises in the human breast, falters and dies in the presence of such

utter devotion to the glorious purpose of redeeming love. What husband or what wife,

having seen such a grace and condescension manifested for their salvation and peace,

would not gladly and willingly co-operate with such love that passes knowledge, and

count it a joy and a privilege to have the smallest place in the outworking of such a

purpose? Both the husband and the wife are in the first place types and shadows. The

husband is a type of the Headship of Christ, the wife a type of the Church which is His

Body. Neither the one nor the other is superior or inferior, both are essential to the

completion of the figure. Wives are called upon to submit themselves unto their own

husbands `as unto the Lord'. Husbands are called upon to love their wives `even as

Christ loved the church'. This is an entirely different plane than that of human affection.

In the ordinary way of life one expects a husband to love his wife, and where there is

such love, there is usually no argument as to who is head of the family. This is taken for

granted in Eph. 5:  The Apostle is not instructing husbands and wives in things they

already know and feel, he is concerned with the type `as unto the Lord', `As Christ also

loved'. In verse 23, there is an addition or clause. After the parallel is complete "for the

husband is the head of the wife, even as Christ is the head of the Church" the Apostle

adds "And He is the Saviour of the body". There is but one reference to the Saviour in

Ephesians, and but one in Philippians, and both deal with the Body. In Ephesians, the

Body, the Church is in view; in Philippians (3: 21) the transfiguration of the body of the

believer in resurrection is in view. The words appear to be added in Eph. 5: 23 for

several reasons: