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THE mind of God concerning marriage expressed at the time of creation, not only was endorsed by Jesus, but it guided other utterances of the inspired penmen. The relationship of husband and wife was used to illustrate the relationship of God to His people. "I was a husband to them", said God of the nation that had broken His covenant as a wife unfaithful to her marriage bonds (Jer. 31:32). Again, in foretelling the passing of the storms which have so long afflicted Israel, this relationship is set forth as the basis of God's work: "For thy maker is thine husband; the Lord of hosts is his name; and thy redeemer the Holy One of Israel the God of the whole earth shall he be called" (Isa. 54:5). In a sense, since Eve was taken "out of" man, Adam was her maker and husband; but God graciously uses the figure of His own position towards Israel. In the New Testament the figure of the Bridegroom is used by John the Baptist of Jesus, and by Jesus of himself (John 3:29; Matt. 22:2; Luke 6:35), references which are rooted in Old Testament prophecy, and which prepare for the later fuller unfolding of its significance in the epistles.

In these epistles the status of women is defined in the light of God's method at creation. "I would have you know,

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that the head of every man is Christ; and the head of the woman is the man; and the head of Christ is God ... For the man is not of the woman; but the woman of the man. Neither was the man created for the woman; but the woman for the man" (1 Cor. 11:3, 8, 9). But with that balance which distinguishes divine rules, Paul adds: "Nevertheless neither is the man without the woman, neither the woman without the man, in the Lord. For as the woman is of the man, even so is the man also by the woman, but all things of God" (verses 11, 12).

The mutual duties of husbands and wives, submission on the one part and love on the other (Col. 3:18-19), again are based upon the assigned positions of man and woman springing out of the divine way at creation. But creation not only provided the basis of these respective duties but, as worked out by Paul, the creation of the first pair becomes a parable of the divine work of recreation by redemption in Christ Jesus. The reason for the required submission of wives is that in the counterpart the Church is subject to Christ. We may say that the pattern of the relationship between Christ and his bride is to be found in the desired ideal relationship between husband and wife; or we might put it the other way round and say that, since the type of Eve's formation was enacted before sin entered, the marriage of the Lamb is the pattern according to which human marriages should be regulated. Therefore, Paul says submit "as unto the Lord, for the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body". But the husband's duty has to be modelled on Christ's self-sacrificing love, that there might be formed a bride for himself. Therefore, with a slight change of figure, but still with creation in mind, Paul says,

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"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. 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" (Eph. 5:28-32).

In his characteristic way Dr. Thomas expounds Paul's reference to the creation of the woman and the counterpart thereof, the Lamb's wife, as follows:

"In writing to the disciples at Ephesus, the apostle illustrated the submission due from wives to their husbands by the obedience rendered to Christ by the community of the faithful in his day. 'As the church is subject unto Christ, so let the wives be to their own husbands in everything.' This was an injunction of absolute submission to their Christian husbands as unto the Lord himself; because 'the husband is the head of the wife, even as Christ is the head of the Church'. But, while he enjoins this unqualified obedience, he exhorts their husbands to return them due benevolence, not to treat them with bitterness, but to love them 'even as Christ loved the church and gave himself up for it' . . . The love which should subsist between Christian brethren and sisters in the married state is such as Christ manifested for the church by anticipation. 'While we were yet sinners Christ died for us', says the apostle. This is the greatest love a man can possibly show, that he should die for his enemies; and this is the kind of love which Paul commends to the attention of the Ephesians; though always on the supposition that the wives 'adorn the hidden man of the heart with that which is incorruptible, even a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women

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also, who trusted in God, adorned themselves, being in subjection to their own husbands: even as Sara obeyed Abraham, calling him Lord: whose daughters such women are, as long as they do well, and are not dismayed at any threat'.

"As he had introduced the subject of matrimonial love and obedience, and had adduced the love of Christ for them all as his church, by way of illustration, he proceeds to show the object for which he loved them even unto death; the relationship which was subsequently established between them; and the sacrifice which they ought cheerfully to make for him, who had loved them so devotedly. His object in giving himself for the church before it was formed, was that those who should afterwards compose it 'might be sanctified and cleansed in the laver of the water by the word', that, at the resurrection, 'he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but holy and without blemish' . . .

"The truth to be believed is the gospel of the kingdom and name of Jesus Christ. When this is understood, and heartily received, it produces a dispostion of mind, such as was in Abraham and Jesus, and which is called repentance. Believers, so disposed, are the begotten of God, and have become as little children. They believe 'the exceeding great and precious promises', together with the things testified concerning the sufferings and resurrection of Jesus. He fell into a deep sleep; and, while thus unconscious and insensible, his side was opened by a spear, and forthwith rushed blood and water. Being awakened out of his sleep, he was built up a spiritual body, flesh and bones, and, by his ascension, presented to the Father as the federal representative of his church. This is the aggregate of those who, believing these things, have been introduced into Christ through the laver of the water; according to the saying of the scriptures, 'Ye are all the children of God in Christ Jesus through the faith. For as many as have been baptized into Christ have

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put on Christ' . . . 'Ye are all one in Christ Jesus. And if ye be Christ's then are ye Abraham's seed, and heirs according to the promise.' A community of such individuals as these constitutes the mystical body of Christ. By faith, its elements are 'members of his body, of his flesh and of his bones'. Hence, they are bone of his bone, and flesh of his flesh'; and therefore, the beloved Eve of the last Adam, the Lord who is to come from heaven, and make her of the same holy spiritual nature as his own. Thus, the church is figuratively taken out of the side of her Lord; for every member of it believes in the remission of sins through his shed blood; and they all believe in the real resurrection of his flesh and bones, for their justification unto life by a similar revival from the dead. 'Your bodies are the members', or flesh and bones, 'of Christ; ... and he that is joined unto the Lord, is one spirit.' 'I have espoused you to one husband', says Paul, 'that I may present you as a chaste virgin to Christ.' It will be perceived, then, that the church as defined, is in the present state the espoused of Christ, but not actually married. She is in the formative state, being moulded under the hand of God. 'When she shall be completed, God will then present her to the Man from heaven, 'arrayed in fine linen, clean and white'. This is she of whom the psalmist sings: 'Hearken, 0 daughter, and consider, and incline thine ear; forget also thine own people and thy father's house; so shall the king greatly desire thy beauty: for he is thy Lord; and worship thou him. The king's daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework; the virgins, her companions that follow her, shall be brought unto thee. With gladness and rejoicing shall they be brought: they shall enter the king's palace.' The presentation of Eve to the first Adam was the signal of rejoicing in the Morning Stars; and we perceive that the manifestation of Messiah's Queen will be attended with 'Alleluia' of a great multitude, sounding like the roaring of many waters, and the echoes of mighty thunderings, saying, 'Let us be glad and rejoice,

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and give honour to the Lord God omnipotent: for the marriage of the Lamb is come, and his betrothed hath made herself ready'."

The last reference quoted in this extract takes us to the Apocalypse where in vision John sees the gathered and accepted saints united with their Lord. "To her (the bride) was granted that she should be arrayed in fine linen, clean and white; for the fine linen is the righteousness of the saints. And he (the angel) saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith, These are the true sayings of God" (19:8, 9).

The "bride" is the governing community of the age to come: hence John saw the "holy city" come down from heaven "as a bride adorned for her husband" (21:2).

As the light of revelation at creation sheds its rays on the purpose of marriage, and the respective duties of husband and wife, so the revelation concerning the new creation in which is realized the foreshadowings of the old creation, emphasizes those duties, enhancing their meaning and importance as the Lord's life is seen to be a living embodiment of God's will and the realization of the divine purpose. We go back to creation for the first setting forth of the rules, and forward to the new creation for the incentive and encouragement to keep them.

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