But to return to the subject from which this pleasing digression has led us: So ought men to love their wives as their own bodies That is, as themselves, or a part of themselves; the bond of marriage making the husband and his wife one, and establishing an inseparable community of interests between them; so that the husband is to love his wife with the same sincerity and ardency of affection wherewith he loves himself. “The husband,” says Macknight, “whose love leads him, after Christ's example, not only to protect and cherish his wife, by giving her the necessaries and conveniences of life, but also to cleanse her; that is, to form her mind, and assist her in making progress in virtue, really loves himself, and promotes his own happiness in the best manner. For his wife, being thus loved and cared for, will be strengthened for performing her duty; and her mind being improved, her conversation will give him the greater pleasure. Withal, having a high esteem for her husband, she will submit to the hardships of her inferior station with cheerfulness.” No man In his senses; ever yet hated his own flesh Whatever its infirmities or imperfections were; but nourisheth and cherisheth it Feeds and clothes it; nay, and not only provides for its sustenance, but for its comfortable accommodation; even as the Lord nourishes and cherishes the church Supplying it with all things that may conduce to its welfare and happiness, sympathizing with it in its infirmities, looking upon it as one with himself. For He can say of his church what Adam said of Eve, when just taken out of his side, (Genesis 2:23,) This is bone of my bone, and flesh of my flesh. In other words, the reason why Christ nourishes and cherishes the church, is that close connection which subsists between him and her, his people being as intimately united to him, as if they were literally flesh of his flesh, and bone of his bone. For this cause Because the woman is of the man's flesh, and of his bones; shall a man leave his father and mother To whom he was before united by the closest ties; and shall be joined unto his wife Inseparably, till death shall part them; and they Though originally and naturally two persons; shall For the future; be one flesh Shall be considered as one person, or as one soul in two bodies. This is a great mystery A truth long unknown; and now, when in some measure discovered, is a matter worthy of much admiration. In the Vulgate version, this clause is translated, Sacramentum hoc magnum est, This is a great sacrament. And it is the sole foundation on which the Papists have set up marriage as a sacrament. But I speak concerning Christ and the church That is, In saying this, you will easily perceive I speak not of the union between a man and his wife, but of that between Christ and the church: for that the eternal Son of God should unite himself to a society of degenerate and mortal men, should love them with an affection exceeding that which is to be found among the most intimate human relations, and should even regard them as making a part of himself, because of the intimacy with which they are joined to him in a community of spirit and of interest, can certainly never be sufficiently admired.
This seems to be the sense of the passage. Dr. Macknight, however, following Dr. Alix, Dr. Whitby, and several others, thinks that the apostle calls the formation of Eve from Adam's body, his marriage with her, and the intimate union established between them by that marriage, a great mystery, because it contained an important emblematical meaning concerning the regeneration of believers, and their union with Christ, which [meaning] hitherto had been kept secret, but which he had discovered by applying Adam's words concerning Eve, to Christ and his church; insinuating, by this application, “1st, That the formation of Eve, of a rib taken out of Adam's body, was a figure of the regeneration of believers, by the breaking of Christ's body, mentioned Ephesians 5:25. 2d, That Adam's love to Eve, on account of her being formed of his body, was a figure of Christ's love to believers, because they are become his body, Ephesians 5:30. 3d, That Adam's marriage with Eve was a figure of the eternal union of Christ with believers in heaven, mentioned Ephesians 5:27. In giving this emblematical representation of these ancient facts, the apostle has not exceeded the bounds of probability. In the first age, neither the art of writing, nor any permanent method of conveying instruction being invented, it was necessary to make such striking actions and events as could not easily be forgotten, emblems of the instruction intended to be perpetuated. On this supposition, Adam, in whom the human race began, was a natural image of Christ, in whom the human race was to be restored; and his deep sleep, the opening of his side, and the formation of Eve of a rib taken out of his side, were fit emblems of Christ's death, of the opening of his side on the cross, and of the regeneration of believers by his death. The love which Adam expressed toward Eve, and his union with her by marriage, were lively images of Christ's love to believers, and of his eternal union with them in one society after their resurrection. And Eve herself, who was formed of a rib taken from Adam's side, was a natural image of believers, who are regenerated, both in their bodies and in their minds, by the breaking of Christ's side on the cross. Thus the circumstances which accompanied the formation of Eve, being fit emblems of the formation of the church, we may suppose they were brought to pass to prefigure that great event; and by prefiguring it, to show that it was decreed of God from the very beginning!” For a further elucidation of the subject, the reader must be referred to the above- mentioned commentator. We may add here, however, that Origen seems to have had some notion of the relation this passage had to Adam and Eve, when he says, “If any man deride us for using the example of Adam and Eve, when we treat of the knowledge of Christ, let him consider these words, This is a great mystery.” Tertullian also frequently alludes to the same thing, saying, “This is a great sacrament: Carnaliter in Adam, spiritualiter in Christo, propter spirituales nuptias Christi et ecclesiæ: carnally in Adam, spiritually in Christ, by reason of the spiritual marriage between him and his church.”