In mutual subjection the Christian spirit has its sharpest trials and attains its finest temper. “Be subject one to another,” was the last word of the apostle’s instructions respecting the “walk” of the Asian Churches. By its order and subjection the gifts of all the members of Christ’s body are made available for the upbuilding of God’s temple. The inward fellowship of the Spirit becomes a constructive and organizing force, reconstituting human life and framing the world into the kingdom of Christ and God. “In fear of Christ” the loyal Christian man submits himself to the community; not from the dread of human displeasure, but knowing that he must give account to the Head of the Church and the Judge of the last day, if his self-will should weaken the Church’s strength and interrupt her holy work. “For the Lord’s sake” His freemen submit to every ordinance of men. This is such a fear as the servant has of a good master (vi. 5), or the true wife for a loving husband (ver. 33),--not that which “perfect love casts out,” but which it deepens and sanctifies. * * * * * Of this subjection to Christ the relationship of marriage furnishes an example and a mirror. St Paul passes on to the new topic without any grammatical pause, verse 22 being simply an extension of the participial clause that forms verse 21: “Being in subjection to one another in fear of Christ--ye wives to your own husbands, as to the Lord.” The relation of the two verses is not that of the particular to the general, so much as that of image and object, of type and antitype. Submission to Christ in the Church suggests by analogy that of the wife to her husband in the house. Both have their origin in Christ, in whom all things were created, the Lord of life in its natural as well as in its spiritual and regenerate sphere (Col. i. 15-17). The bond that links husband and wife, lying at the basis of collective human existence, has in turn its ground in the relation of Christ to humanity.