Exegetical Final Assignment NBST610 Lawson
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Exegetical Final Assignment:
Ephesians 5:21-33
Quinnton J. Lawson
NBST 610: Hermeneutics
December 4, 2023
Contents
Main Idea & Outline
.....................................................................................................................
1
Passage
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1
Main Idea
.............................................................................................................................
1
Outline
.................................................................................................................................
2
Introduction
....................................................................................................................................
2
Thesis Statement
..................................................................................................................
3
Historical Context
................................................................................................................
4
Exegetical Analysis of Ephesians 5:21-33
....................................................................................
5
Mutual Submission and Headship (Eph 5:21-24)
................................................................
6
Husbands and Wives Relationship
......................................................................................
7
Paul’s Counter-Cultural View
.............................................................................................
9
Marriage Reflecting Christ and the Church (Eph. 5:25-33)
..............................................
11
Application
...................................................................................................................................
14
Conclusion
....................................................................................................................................
16
Bibliography
.................................................................................................................................
18
ii
1
Main Idea & Outline Passage
Ephesians 5:21-33,
“21
Submitting to one another out of reverence for Christ. 22
Wives, submit to your own husbands, as to the Lord. 23
For the husband is the head of the wife even as Christ is the head of the church, his body, and is himself its Savior. 24
Now as the church submits to Christ, so also wives should submit in everything to their husbands. 25
Husbands, love your wives, as Christ loved the church and gave himself up for her, 26
that he might sanctify her, having cleansed her by the washing of water with the word, 27
so that he might present the church
to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish. 28
In the same way husbands should love their wives as their own bodies. He who loves his wife loves himself. 29
For no one ever hated his own flesh, but nourishes and cherishes it, just as Christ does the church, 30
because we are members of his body. 31
“Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” 32
This mystery is profound, and I am saying that it refers to Christ and the church. 33
However, let each one of you love his wife as himself, and let the wife see that she respects her
husband.” Main Idea
Ephesians 5:21-33, the idea and imagery of Christ and the church is used to illustrate the relationship between husbands and wives. The passage emphasizes the sacrificial love of Christ for the Church and the submission of the Church to Christ, serving as a model for the mutual love and submission expected in the marital relationship. The idea is the spiritual significance
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and sacred nature of the marital union, drawing parallels between the earthly marriage and the divine relationship between Christ and the Church.
Outline
I.
Introduction – Historical Context
a.
Brief overview of Ephesians 5:21-33
b.
Significance of the Exegetical Problem
II.
Mutual Submission & Headship (Ephesians 5:21-24)
a.
Explanation of the call to mutual submission
b.
The foundational role of reverence for Christ
III.
Husband-Wife Relationships in the First Century to Now – Cultural/Literary Context
a.
Cultural context of first-century marital relationships
b.
Patriarchal societal norms
c.
Expectations for Wives’ submission
IV.
Paul’s Counter-Cultural View – Authorship
a.
Introduction of mutual submission as counter-cultural
b.
Emphasis on reciprocal respect and love
c.
Departure from the traditional hierarchical structure
V.
Marriage Reflecting Christ and the Church (Eph. 5:25-33)
a.
Symbolism of Christ and the Church in marital relationships
b.
Husbands’ sacrificial love mirroring Christ’s love for the Church
c.
Wives’ submission reflects the Church’s submission to Christ.
VI.
Conclusion
a.
Recapitulation of key points in Ephesians 5:21-33
b.
The enduring relevance of Paul’s teachings on marital relationships
Introduction
The passage Ephesians 5:21-33 presents a profound and often-debated discourse on the dynamics of marital relationships within the Christian context. This section of the letter from Apostle Paul to Ephesus and their development is part of a larger discourse on the ethical conduct of believers in various spheres of life.
1
The passage emphasizes the sacrificial love of Christ for the Church and the submission of the Church to Christ, serving as a model for mutual love and submission, and the concept of “one flesh union” between the unity and oneness 1
Ernest Best, A Critical and Exegetical Commentary on Ephesian,
(London: T & T Clark, 2010), 520.
3
between Christ and the Church expected in the marital relationship. These exegetical aims to explore the principles embedded in this passage:
1.
Mutual Submission: the call for mutual submission between husband and wife rooted in reverence for Christ.
2
Both husband and wife are called to voluntarily yield to one another, establishing a foundation of equality within the household duties that exist in the
mutual relationships of the family.
3
2.
Sacrificial Love: The analogy of Christ’s love for the church is invoked with the priority lying within the relationship between Christ and the Church, portraying husbands as called to love their wives sacrificially.
4
This love mirrors Christ’s selfless devotion as a model or template for the marital relationship, involving a willingness to lay down one’s interests for the well-being and sanctification of the spouse.
3.
One Flesh Union (The Body): The passage underscores the profound mystery of marital union, drawing a parallel between the marriage relationship and Christ’s union with the church. This emphasizes the nature of the marital covenant.
Thesis Statement
Ephesians 5:21-33 elucidates the divine design for marital relationships, emphasizing mutual submission, sacrificial love, and one union as foundational principles that reflect Christ’s relationship with the church. This passage calls believers to embody these principles, 2
Stanislav Vojtko, “Interpretation of the Revealed Word by the Tradition of the Church – the Issue of Subordination of Woman to Man in the Saint Paul’s Letter to the Ephesians (Eph 5: 21–33).” Ruch Biblijny i Liturgiczny 68, no. 3 (2015). https://doaj.org/article/0c9afa3a637b4c0cac05d712020cadfe.
3
J. Paul Sampley, “And the Two Shall Become One Flesh:” A Study of Traditions in Ephesians 5:21-33,
(Cambridge [England: Cambridge University Press, 1971), 10.
4
Jill E. Marshall, “Community Is a Body: Sex, Marriage, and Metaphor in 1 Corinthians 6:12–7:7 and Ephesians 5:21–33.” Journal of Biblical Literature 134, no. 4 (2015): 833–47. https://doi.org/10.15699/jbl.1344.2015.2889.
4
highlighting their integral role in the overarching narrative of redemption presented throughout the Bible.
Historical Context
Ephesians narrates a plot that begins before the creation of the world, continues with God’s redemption of his people from sin and the creation of a new people in Christ, and promises eternal fellowship with God and fellow believers.
5
The Book of Ephesians in the Bible was written by the Apostle Paul during his imprisonment in Rome. Ephesians is one of the letters, or epistles, commonly referred to as the Prison Epistles, which also include Philippians, Colossians, and Philemon. The purpose of this letter was to show the Gentiles that they were on an equal footing with the Jews in receiving the blessings of salvation.
6
Ephesians is unique among Paul’s letters as it lacks specific references to problems or controversies within the recipient church. Instead, it offers a more general and comprehensive theological overview. Ephesus, the city for which the letter is named, was a prominent center of commerce and culture in the ancient Roman world.
7
The Ephesian church comprised both Jewish and Gentile converts, and the letter addresses the unity and reconciliation brought about by the Gospel of Jesus Christ.
8
The letter explores various theological themes, including divine purpose, the role of the Church as the body of Christ, the unity of Christians, and the ethical implications of the gospel. Ephesians is a rich source of Christian doctrine and practical guidance, encouraging Christians to live in light of their identity in Christ and to engage in the ongoing spiritual battle 5
Lynn H. Cohick, The Letter to the Ephesians
, (Chicago: Wm. B. Eerdmans Publishing Co., 2020), 33.
6
Bill Bright, Review of Prison Epistles, Thessalonians, Pastoral Epistles. Accessed December 5, 2023. https://www.cru.org/us/en/train-and-grow/10-basic-steps/10-the-new-testament.7.html.
7
Cohick, The Letter to the Ephesians, 54.
8
Cohick, The Letter to the Ephesians, 52.
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against the forces of darkness. In Ephesians 2:14-16, Paul writes, “For He Himself is our peace, who has made us both one and has broken down in His flesh the dividing wall of hostility by abolishing the law of commandments expressed in ordinances, that He might create in Himself one new man in place of the two, so making peace, and might reconcile us both to God in one body through the cross, thereby killing the hostility.” Throughout history, Ephesians has been a source of inspiration for Christians seeking to understand their faith in a broader context and to live out their calling as members of the body of Christ.
Exegetical Analysis of Ephesians 5:21-33
Earlier in Ephesians, Paul declares that Christ is our peace (Eph 2:14), and from this peace, he has created one new people of God.
9
Ephesians 5:21-33 creates a profound insight into the dynamics of Christian relationships, particularly focusing on the union between husband and wife. The Haustafel
in Eph 5:22— 6:9 reflects a view in which diversity of vocation among different kinds of people is not destructive of unity or equality in Christ, but rather is an integral part of it.
10
The passage begins with a call to mutual submission, emphasizing reciprocal humility
among Christians. Paul challenges both spouses to submit to one another out of reverence for Christ, fostering an environment of mutual respect and cooperation within the marriage. As the passage unfolds, Paul draws parallels between marital relationships and the profound union between Christ and the Church. He highlights the sacrificial love of Christ as the model for husbands, calling them to love their wives with selfless, sanctifying, and nourishing love. Wives,
in turn, are called to respect and submit to their husbands. Ephesians 5:21-33 reveals a beautiful picture of Christ-centered love and mutual submission, offering profound guidance for Christian 9
Cohick, The Letter to the Ephesians, 189.
10
Lionel J. Windsor, Reading Ephesians and Colossians after Supersessionism: Christ’s Mission through Israel to the Nations
, (Eugene, OR: Cascade Books, 2017), 197.
6
marriages grounded in a commitment to imitate the sacrificial love of Christ and nurture a harmonious union that reflects the divine relationship between Christ and His Church.
Mutual Submission and Headship (Eph 5:21-24)
Within the structure of the ancient culture, the answer would be “no,” inasmuch as the term implies an asymmetrical relationship that depends on the submission of the subordinate to reinforce and maintain the honor and status of the superordinate. In line with greater observation,
some argue that the pronoun “one another” in Eph 5:21 includes implied limitations.
11
Ephesians 5:18 tells Christians to be filled with the Spirit, this is to show a connection with 5:21 that would require a greater movement on the part of the empowered heads of households.
Ephesians 5:21-24 draws attention to the concept of mutual submission within the context
of Christian relationships, particularly addressing the dynamic between husbands and wives, “Submitting to one another out of reverence for Christ.” The passage begins with a general call to mutual submission among believers, setting the tone for a community marked by humility and deference. This mutual submission is not a sign of weakness but rather a reflection of reverence for Christ. While the ethic taught “in the fear of Christ,” this reference to fear evoked by Christ is
strange.
12
According to Merriam-Webster, reverence is defined as a profound respect and awe toward something considered sacred or worthy of honor. However, when we study the word reverence in Greek, φοβέω, phobeō, means to be afraid, to be in awe of fear. Therefore, the Greek of 5:21 is translated by terms that soften or ignore the notion of terror, panic, or turning to flight, which is inherent in the Greek noun and verb fear.
13
11
Cohick, The Letter to the Ephesians, 189.
12
Markus Barth, Ephesians: Translation and Commentary on Chapters 4-6.
[1st ed.], (Garden City, N.Y: Doubleday, 1974), 608.
13
Barth, Ephesians, 608.
7
In the subsequent verses, Paul extends this principle to the marital relationship, urging wives to submit to their husbands as to the Lord and husbands to love their wives sacrificially, drawing an analogy from the Christ-Church relationship. The single imperative of verse 21 anticipates all that Paul is about to say not only to wives, children, and slaves, but also to husbands, fathers, and masters, about the specific respect they owe because of Christ to those with whom they live together by choice.
14
The call for mutual submission challenges traditional hierarchical views, emphasizing a shared responsibility and a reciprocal giving of oneself within the marriage. Thus, Ephesians 5:21-24 envisions a partnership founded on mutual respect and deference, rooted in the common commitment to honor Christ in their relationship and roles within the marital union. Husbands and Wives Relationship
Submission to authority is presented in Col 3:18 – 4:1 and in 1 Peter 2:13-3:7, but only the version in Ephesians opens up with a call to mutual submission.
15
In the first century, the societal context in which Ephesians 5:21-33 was written greatly influenced the dynamics of husband and wife relationships. During this period, Paul uses “mystery” in Ephesians to capture his claim that the Gospel brings unity, now in the gentile inclusion and ultimately with all things unified under Christ.
16
The prevailing cultural norms often emphasized patriarchal structures, where husbands held a position of authority over their wives. The verb “to submit” and the noun “submission” were commonly used in the highly stratified Greco-Roman world, where subordinates honored their social superiors by deferring to them. All believers are enjoined to 14
Barth, Ephesians, 609.
15
Barth, Ephesians, 609.
16
Cohick, The Letter to the Ephesians, 75.
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submit to governing authorities.
17
In light of this backdrop, Paul’s teachings in Ephesians represented a revolutionary shift by introducing the concept of mutual submission between husbands and wives. This new perspective challenged traditional gender roles, urging both spouses to approach their relationship with a spirit of humility and mutual respect.
As centuries unfolded, the interpretation and application of Ephesians 5:21-33 evolved in response to cultural and societal changes. The Reformation era for men entailed a transition from
being dependent to having dependents: the setting up of a separate household and becoming a husband and master, carer, and provider.
18
This was witnessed in varying perspectives on the role
of husbands and wives within the Protestant movement, with some theological emphasizing the equality of spouses before God. In subsequent centuries, the feminist movement further reshaped
societal expectations, advocating for gender equality and influencing how Christian communities
approached the interpretation of Ephesians 5:21-33. The passage has been called a summa of Church teaching on marriage and has been interpreted in several ways through the centuries.
19
Today, the application of these verses varies widely, reflecting diverse cultural and theological perspectives within the global Christian community.
In the contemporary context, Ephesians 5:21-33 continues to be a source of reflection and
discussion on the nature of marital relationships. Many modern interpretations emphasize the core principles of mutual love, respect, and partnership between husbands and wives, regardless of traditional gender roles. The passage is often cited to encourage couples to prioritize sacrificial love and mutual submission, fostering healthy, egalitarian relationships. However, 17
Cohick, The Letter to the Ephesians, 256.
18
Alexandra Walsham, Generations: Age, Ancestry, and Memory in the English Reformations, (Oxford: Oxford University Press, 2023), 46.
19
Mary Shivanandan, “Feminism and Marriage: A Reflection on Ephesians 5:21-33. In Diakonia,
Vol. 29(1),” 1996, News at Catholic Education Resource Center, https://www.catholiceducation.org/en/controversy/feminism/feminism-and-marriage-a-reflection-on-ephesians-5-
21-33.html.
9
challenges persist as societal norms and cultural expectations continue to shape the dynamics of husband-and-wife relationships, prompting ongoing dialogue within Christian communities about the timeless relevance of Ephesians 5:21-33 in navigating the complexities of contemporary marital life.
Paul’s Counter-Cultural View
Ephesians 5:21-33 is counter-cultural at its core. Paul sets Christ as the example for both wives and husbands, but in particular, as he seeks to understand how he is to exert his leadership and authority at home.
20
The passage challenges traditional interpretations that have historically reinforced hierarchical structures within marital relationships. In contrast to prevailing cultural norms that often place husbands in authority, this perspective emphasizes the revolutionary nature of Paul’s teaching, particularly in verse 21, which calls for mutual submission among believers. This counter-cultural understanding asserts that the passage promotes an egalitarian approach to marriage advocating for shared responsibility and decision-making between spouses.
In this view, the emphasis is on the mutual submission of both husbands and wives to one another, grounded in a commitment to Christ-like love and selflessness.
More immediately, this passage is directly dependent on the exhortation of 5:18, “be filled with the Spirit.”
21
Proponents of the counter-cultural view often highlight the transformative power of Ephesians 5:21-33 in challenging societal norms, particularly in contexts where rigid gender roles and patriarchal structures have historically been prevalent. They argue that the passage calls for a paradigm shift, encouraging a partnership characterized by mutual respect, shared leadership, and a commitment to sacrificial love. The most striking 20
Solomon E. Esomu, “An Exegetical Interpretation of Ephesians 5:21-33, In the Context to Christian Marriage in Nigeria,” July 2021, News at IRE Journals, https://www.irejournals.com/formatedpaper/1702868.pdf.
21
Clinton E. Arnold, Ephesians
, (Grand Rapids, Mich: Zondervan, 2010), 358.
10
part of this present section, however, is how Paul establishes the Christ-Church relationship as a pattern for how husbands and wives should relate to one another in marriage.
22
This perspective finds resonance in contemporary discussion on gender equality, urging believers to reassess and challenge cultural expectations that may run counter to the biblical call for mutual submission in marital relationships. Ultimately, the counter-cultural view of Ephesians 5:21-33 invites believers to engage in a dynamic and evolving conversation about the timeless principles embedded in these verses, 5:21, 25, 33, and their implications for the ever-changing landscape of
marital relationships in diverse cultural contexts. The male householder is not told to take his proper role as leader of the household, that was in fact assumed cultural reality that could so easily be abused. Rather, he is told to model the character of Christ in his relationship to his wife and children.
23
Marriage Reflecting Christ and the Church (Eph. 5:25-33)
As Israel was to reflect God’s holiness in its conduct, the people of God in Christ will be instructed to embody “holiness” likewise – in his letter, particularly by reflecting in their own interactions the forgiveness and the self-giving love that God and Christ modeled.
24
The passage of Ephesians 5:25-33 presents a profound theological framework wherein the marital relationship
is analogized to the sacred union between Christ and the Church. This passage commences with a direct exhortation to husbands, emphasizing a Christ-like love that transcends more sentiment or duty. The conjunction of παρέδωκεν (he gave himself) with a purpose clause that constitutes 22
Arnold, Ephesians
, 358.
23
Gordon D. Fee, “The Cultural Context of Ephesians 5:18-6-9,” News at CBE International, January 31, 2002, https://www.cbeinternational.org/resource/cultural-context-ephesians-518-69/.
24
David Arthur DeSilva, Ephesians
, (Cambridge, United Kingdom; Cambridge University Press, 2022), 61.
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the structure of 5: 25 is not unique in the NT.
25
This directive sets a transformative standard for marital love. The sacrificial nature of Christ’s love becomes the archetype for husbands, urging them to emulate a selfless devotion that mirrors Christ’s redemptive act for the Church. This paradigm not only underscores the gravity of marital commitments but also establishes a spiritual
dimension to the marital union, elevating it to a reflection of divine love. In verse 26, we preposition phrase “the word,” ῥήματι, where husbands are acknowledged as the role as the spiritual leader in the marital partnership. Husbands are instructed to love sacrificially; wives are encouraged to respond with a posture of reverence. However, husbands are spiritual leaders. The analogy to Christ and the Church implies a cooperative relationship wherein the husband’s sacrificial love and the wife’s respectful submission create a harmonious union reflective of the divine relationship. The aorist participle “cleansing” (καθαρίσας), best interpreted as a participle of means, is dependent on the aorist verb
“sanctify” (ἁγιάσῃ) in a ἵνα clause and further clarifies how the purification is accomplished.
26
This theological framework challenges traditional views of marital hierarchy, fostering an understanding that the marriage covenant is not only a human institution but a divine metaphor illustrating the profound connection between Christ and His redeemed community, the Church.
Ephesians 5:27 introduces a powerful theological concept wherein the marital relationship is depicted as a reflection of the sanctifying work of Christ within the church. The verse states, “so that he might present the church to himself in splendor, without spot or wrinkle or any such thing, that she might be holy and without blemish.” This imagery expresses the ultimate purpose for Christ’s sanctifying and cleansing work on behalf of the church.
27
This 25
J. Paul Sampley, “And the Two Shall Become One Flesh:” A Study of Traditions in Ephesians 5:21-33, (Cambridge [England: Cambridge University Press, 1971), 130.
26
Arnold, Ephesians
, 362.
27
Arnold, Ephesians
, 362.
12
imagery draws upon the ancient Jewish wedding customs, where the bride was meticulously prepared and adorned before being presented to the bridegroom. In this context, the Church is portrayed as the bride being prepared and sanctified by Christ, who seeks to present here in a state of unparalleled splendor and purity.
The symbolism in Ephesians 5:27 conveys the transformative nature of Christ’s love within the marital relationship. The use of terms such as “without spot or wrinkle” emphasizes the idea of purification and sanctification, implying that through the sacrificial love of husbands, the wives are nurtured and transformed into a state of spiritual beauty. Therefore, as it occurs in Eph 5:27, refers to Christ’s putting the church at His disposal or making it yield to Him, or to His
making or rendering her before Him, or to His bringing her as a sacrifice that is without blemish or spot.
28
This metaphorical language suggests that the marital union is not merely a human institution but a sacred covenant, mirroring the redemptive and sanctifying work of Christ in the lives of believers. As husbands sacrificially love their wives, they participate in a divine process that mirrors Christ’s ongoing work of sanctification within the Church.
Ephesians 5:28, within the broader context of the passage, accentuates the self-sacrificial nature of marital love. Husbands are encouraged to regard their wives not only as separate entities but as integral parts of themselves. Paul gives a different point of comparison for how men should love their wives, which he expresses in a comparative clause, “like their own bodies.”
29
The verse implies that a husband’s love for his wife is an extension of his love for himself, emphasizing a Christ-like selflessness that transcends individual concerns and contributes to the spiritual and emotional flourishing of both partners in the marital covenant.
28
Sampley, “And the Two Shall Become One Flesh,” 136.
29
Arnold, Ephesians
, 362.
13
Ephesians 5:29-33 encapsulates the culmination of the Apostle Paul’s teachings on marriage, portraying it as a profound reflection of the relationship between Christ and the Church. In verse 30, Paul declares, “because we are members of his body,” emphasizing the organic and inseparable connection between Christ and believers. This imagery extends to the marital context, asserting that the union of husband and wife, like the union of Christ and the Church, is a merging of two into one. The metaphor of the body underscores the unity and shared
identity within the marital relationship, suggesting that spouses are intricately connected and interdependent mirroring the oneness found in the holy body of Christ.
This then prompts Paul to cite the most relevant passage from the OT that explains God’s
design for marriage (Eph 5:31; Gen 2:24).
30
Paul quotes Genesis 2:24, stating, “Therefore a man shall leave his father and mother and hold fast to his wife, and the two shall become one flesh.” This quote reference reinforces the concept of unity and oneness within the marriage, underscoring the significance of leaving familial ties to cleave, προσκολληθήσεται, to one’s spouse. Verse 31 is part of a traditional pattern that involves associating an OT text – particularly
one relating to Adam and Eve or at least to the Torah – to question of submission of wives.
31
The phrase “one flesh,” εἰς σάρκα μίαν, signifies a profound spiritual, emotional, and physical union that transcends individuality. Paul concludes the passage by summarizing the marital relationship
as a great mystery, akin to the relationship between Christ and the Church. This mystery, Paul contends, is not merely about the union of husband and wife but signifies the profound nature of Christ’s love for His Church. The Greek places greater emphasis on the moral obligation here: “The husbands are obliged to love.
32
In Ephesians 5:33, Paul underscores the pivotal roles of 30
Arnold, Ephesians
, 362.
31
Sampley, “And the Two Shall Become One Flesh,” 146.
32
DeSilva, Ephesians
, 286.
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husbands and wives, instructing husbands to love their wives and wives to respect their husbands, thereby contributing to a harmonious and Christ-reflecting marital union. The passage encapsulates a holistic vision of marriage, portraying it as a divinely ordained reflection of the unity, love, and mutual respect inherent in the relationship between Christ and the Church.
Application
Ephesians 5:21-33; 6:1-9, serve readers and members of the body of Christ who are part of a Christian household and that they are committed to maintaining the relationships therein God’s way.
33
In applying the principles of Ephesians 5:21-33 to contemporary life, believers are called to cultivate marriages that serve as a living testament to Christ’s transformative and sacrificial love. The passage challenges individuals within marital unions to embrace a counter-
cultural ethos of mutual submission and selfless love, transcending societal norms that may perpetuate hierarchical structures. What is the point of peace in the church if there is no peace in the home?
34
Husbands are exhorted to embody the sacrificial love of Christ, seeking the holistic well-being of their wives, while wives are encouraged to respond with a posture of respect that acknowledges their husbands’ role as spiritual leaders. This application calls for a mutual commitment to fostering an environment of mutual respect, love, and shared responsibility within the marital relationship. If our Christian faith is to be of any practical value, it must teach us how to behave Christianly at home and work, and it must enable us to fight against evil in such a way that we stand and do not fall.
35
The principles outlined in Ephesians 5:21-33 extend beyond the confines 33
Abraham Kuruvilla, Ephesians: A Theological Commentary for Preachers. Eugene
, (Oregon: Cascade Books, 2015), 169.
34
John R. W. Stott, The Message of Ephesians,
(Westmont: InterVarsity Press, 2021) 171.
35
Stott, The Message of Ephesians,
171.
15
of the marital relationship to inform broader dynamics within Christian communities. The call to mutual submission and sacrificial love serves as a blueprint for harmonious relationships within the Body of Christ, fostering a culture of humility, respect, and collaborative service. The type of
love that a husband should have for his wife is the highest love – agape. As believers live out these principles, they contribute to the creation of communities that reflect the transformative power of Christ’s love, thereby serving as a compelling witness to the world. In essence, the application of Ephesians 5:21-33 calls believers to embody the gospel in their relationships, creating a ripple effect that extends from the intimate sphere of marriage to the broader context of Christian fellowship and witness in the world.
Conclusion
Paul’s perception of marriage appears to have undergone a change in the years between writing Ephesians. He had spoken of marriage as an honorable state and urged believers to preserve marriages – even those with unbelievers – wherever possible.
36
In conclusion, Ephesians
5:21-33 stands as a theological cornerstone providing profound insights into the nature of Christian relationships, particularly within the context of marriage. The passage begins with a radical call to mutual submission among believers, challenging traditional hierarchies and emphasizing a reciprocal humility grounded in reverence for Christ. This theme of mutual submission extends into the marital relationship, as husbands and wives are called to emulate the sacrificial love and mutual respect exemplified in the relationship between Christ and the Church. The ramifications of these findings reveal that Paul’s household cold in Ephesians 5 and 6 moves in the direction of equalizing the husband and the wife in status and dignity and toward 36
DeSilva, Ephesians
, 289.
16
the creational intent of Genesis 1 and 2.
37
The symbolism of Christ as the bridegroom and the Church as His bride underscores the sacredness of the marital covenant, portraying it as a divine metaphor reflective of the transformative and nurturing love found in the redemptive work of Christ.
Moreover, Ephesians 5:21-33 offers a counter-cultural perspective on marriage that challenges societal norms and encourages believers to transcend conventional roles and expectations. The principles embedded in the passage advocate for a partnership marked by mutual love, respect, and shared responsibility, transcending traditional gender roles. The call for
husbands to sacrificially love their wives and wives to respectfully submit to their husbands creates a balanced and harmonious marital union, fostering an environment where the principles of Christ-like love and mutual submission are paramount. And yet God’s commands stand true today. Husbands love your wives as you do yourself, and wives respect your husbands.
38
This counter-cultural stance continues to be relevant, inviting contemporary believers to reassess societal expectations and embrace a biblical vision of marriage that mirrors the timeless principles outlined in Ephesians 5:21-33.
Ultimately, Ephesians 5:21-33 presents a comprehensive framework our understanding marriage as a reflection of the divine relationship between Christ and the Church. The passage challenges believers to approach marital relationships with a Christ-centered perspective, embodying sacrificial love, mutual respect, and a commitment to oneness that transcends cultural
and temporal boundaries. As a foundational text on Christian relationships, Ephesians 5:21-33 37
J. Walsh, & J.D. Miller, “Translating Ephesians 5.33. The Bible Translator, 74(1), 93-109,” April 17, 2023, https://doi.org/10.1177/20516770231151420.
38
I. Gordon, “Ephesians 5:21-33 Bible Study – Willing Submission & the Bride of Christ,” n.d., https://jesusplusnothing.com/series/post/ephesians-5-bible-study-willing-submission-bride-christ.
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serves as a guide for believers seeking to navigate the complexities of marital life in a manner that reflects the transformative and unifying.
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Bright, Bill. n.d. Review of Prison Epistles, Thessalonians, Pastoral Epistles
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Fee, Gordon D. “The Cultural Context of Ephesians 5:18-6-9.” News at CBE International, January 31, 2002. https://www.cbeinternational.org/resource/cultural-context-ephesians-
518-69/.
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bride-christ.
Kuruvilla, Abraham. Ephesians: A Theological Commentary for Preachers.
Eugene, Oregon: Cascade Books, 2015.
Sampley, J. Paul. “And the Two Shall Become One Flesh:” A Study of Traditions in Ephesians 5:21-33.
Cambridge [England: Cambridge University Press, 1971.
Shivanandan, Mary. “Feminism and Marriage: A Reflection on Ephesians 5:21-33. In Diakonia, Vol. 29(1).” 1996, News at Catholic Education Resource Center. https://www.catholiceducation.org/en/controversy/feminism/feminism-and-marriage-a-
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Stott, John R. W. The Message of Ephesians.
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Walsham, Alexandra. Generations: Age, Ancestry, and Memory in the English Reformations. Oxford: Oxford University Press, 2023.
Windsor, Lionel J. Reading Ephesians, and Colossians after Supersessionism: Christ’s Mission through Israel to the Nations
. Eugene, OR: Cascade Books, 2017.
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