Chapter 5:21–6:9

The Analysis of the household code in Ephesians 5:22–33

Wives, be subject to your own husbands, as to the Lord.

23 For the husband is the head of the wife, and Christ also is the head of the assembly, being himself the savior of the body.

24 But as the assembly is subject to Christ, so let the wives also be to their own husbands in everything.

Christ – husband analogy; Christ – church analogy; wife – church analogy.

Husband the head of the wife; Christ is the head of the assembly and the savior of the body; this is not said about the husband.

Be subject – hypotasso υποτασσεσθε (Col 3:18; 1 Peter 3:1; 1 Tim 2:11; Titus 2:4f).

hupotasso hoop-ot-as’-so; to subordinate; reflexively, to obey:–be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.

Be subject in everything, εν παντι?

The church is definitevely subordinate to Christ in everything, since her origin and existance depends on Christ. But are wives so depenedend on their husbands? How does a Christian wife react while hearing such command, and knowing her husband like none else?

25 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; 26 that he might sanctify it, having cleansed it by the washing of water with the word, 27 that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without blemish.

28 Even so ought husbands also to love their own wives as their own bodies. He who loves his own wife loves himself.

29 For no man ever hated his own flesh; but nourishes and cherishes it, even as the Lord also does the assembly; 30 because we are members of his body, of his flesh and bones.

Love – agapao αγαπατε (vv.25 & 28).

Vv. 25–27 – betrothal/ marriage and Christian baptism. The Christ motive for loving their wives. The formula “loved … and gave up” appears in Gal 2:20 (loved me and gave himself for me” and in Eph 5:2 (“loved us and gave himself for us”).

“so that” - hina ινα (3 times) clauses describe twice the action of Christ and once the result of these actions for the church. The church as bride. It is attested in Ezek 16:9 the washing of the bride in water.

But husbands and wives are mentioned only at the beginning of this section and the author does not return to them. Are we to presuppose that husbands should love their wives like Christ loved the church? Yes. Are they capable to do it? With the help of God’s grace.

Vv. 28–30. We are back to husbands and wives – to love as “their own bodies.” The analogy is that of the church as the body of Christ. But, we also have here a reference to Lev 19:18 “you shall love your neighbor as yourself”. The object of love moves from wives to “their (husbands) bodies”. “Nourishing and cherishing it” provides an analogy of what means to love one’s wife as oneself.

V. 30 changes the subject from the third person to the first person plural, “we”. Thus, suddenly the whole assembly and the author are included into the discussion.

Based on the analogy Christ/church, we can see the wife’s role as very passive. The wife is the recipient of action on her behalf – as belonging to the husband. The role of the husband is ‘proactive’, as that of the Christ. We may ponder a question regarding the Christ – church relationship. Is the church – the community of believers - to remain just a passive recipient of Christ action? Is there a possibility for pro-active role of the church in this relationship? How about the relationship between husbands and wives?

31 “For this cause a man will leave his father and mother, and will be joined to his wife. The two will become one flesh.”

32 This mystery is great, but I speak concerning Christ and of the assembly.

Vv.28–30 anticipated the quation from Gen 2:24 in its discussion about “body”. This passage may support the call for subordination of wives. In Gen 2:18–25, God decides to create woman as a “helper” for man, and because she is taken “out of man” she is derived from him. Man is allowed to name her (as he did the animals) and so has authority over her. But, this passage (v.31) taken together with the preceeding section defines marriage – between Christ and the church and between husband and wife – as a new, single entity and strives for unity as the ideal.

And then, we have the mystery - “το μυστηριον τουτο μεγα εστιν …” (1:29; 3:3; 4:9; 6:19). Jewish tradition saw marriage as a mystery, but here the mystery primary refers to the reletionship between Christ and the church.

33 Nevertheless each of you must also love his own wife even as himself; and let the wife see that she respects her husband.

This verse ends the section by returning to the main subject. V.33a again echos Lev 19:18, bringing us back to v.28b; v.33b restates v.22, but with a difference.

Eph 5:21 has “υποτασσομενοι αλληλοις εν φοβω θεου” - be subjected to one another in the fear of the Lord; the same word fear - φοβω – is used in v.33b, that she respeacts/fears her husband.

(Psalm 111:10) - the fear of the Lord is the beginning of wisdom. This wisdom leads to service (see Gal 5:13; Phil 2:3).

Finally, if husband is the head in the relationship with his wife, he needs to imitate Christ from (John 13:13–15) and love till the end (John 13:1) - agape = sacrificial love.

What would be your comment?

6:1–4 - children and parents.

Here, the author reminds children the Decalogue (Ex 20:12; Deut 5:16). See also Lev 19:3, Mal 1:6; Ben Sira 3:1–16; Prov 1:8; 23:22.

The Hebrew word “kabel” is used in expressing reverence for God. Thus, parents are seen as the representative of God on earth - without them, we would not have our life. There is also a promise attached to that “honor” - namely long life, which in the ancient times was considered as a great blessing.

Parents are instructed “not to provoke children to wrath”. Instead teach them in the way of the Lord. Here, we have a clear call for religious instruction of the children.

Christianity stressed consideration for the feelings of the children in parental responsibility.

“Essentially this command forbids making unreasonable demands on children in the everyday course of family life. “Provoke” (Gr. parorgizete) means to exasperate (cf. Rom. 10:19; Col. 3:21). Exasperating provocation can enflame the child’s anger unnecessarily (cf. 4:31). Studies indicate that the factor that causes rage in teenagers more than any other is having to face life without adequate direction from their parents. Instead fathers should provide for the physical and spiritual (non-material) needs of their children (cf. 5:29). “Discipline” or “training” refers to directing and correcting the child (cf. 2 Tim. 3:16; Heb. 12:8). “Instruction” denotes correction by word of mouth, including advice and encouragement (cf. 1 Cor. 10:11; Titus 3:10). Fathers are to do all this with the Lord at the center of the relationship and training”. (From NET).

6:5–9 - masters and servants

“Most slaves served in the home in Paul’s day, so this section fits in well with what precedes about other household relationships. Some students of Roman history have estimated that about one-third of the population in the Roman Empire at this time was slaves, approximately 60 million individuals.[236] Many of these people were Christians. Most ancient Greeks and Romans regarded slaves as little more than living tools.[237]” (NET)

Paul indicates that the service render by slaves to their masters should be done as if it were render to Christ. He uses certain qualifications describe proper obedience: fear and trembling, sincere, and consistent.

The duty of masters 6:9

Paradoxically, Paul expects the same thing from the masters. Meaning service. Christian masters should act differently from the Gentile masters forwards their slaves - see the letter to Philemon.

Here, Paul indicates that they should not threaten because our heavenly Master does not threaten us. The opposite of threatening is gracious, just, and fair treatment (cf. Col. 4:1; James 5:4). Masters should also remember that their Master in heaven will not show favoritism to them because of their social or economic status. He will evaluate them by the same standard that they have used to judge others (Matt. 7:1–5).

Can we apply this passage to our times in business settings? Perhaps with caution.


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