PARAGRAPH DIVISIONS OF MODERN TRANSLATIONS
| UBS4 | NKJV | NRSV | TEV | NJB |
| Rules for the New Life | Walk in Love | An Appeal to Renounce Pagan Ways | Living in the Light | The New Life in Christ |
| (4:17-5:20) | (4:17-5:20) | |||
| 4:25-5:5 | 4:25-5:2 | 4:25-5:20 | ||
| 5:1-7 | 5:1-2 | |||
| 5:3-5 | 5:3-5 | |||
| Walk as Children of Light | Walk in Light | |||
| 5:6-14 | 5:6-14 | 5:6-14 | ||
| 5:8-14 | ||||
| Walk in Wisdom | ||||
| 5:15-20 | 5:15-21 | 5:15-20 | 5:15-17 | |
| 5:18-20 | ||||
| Wives and Husbands | Marriage and the Church | The Christian Household | Wives and Husbands | The Morals of the Home |
| 5:21-32 | (5:21-6:9) | 5:21 | (5:21-6:9) | |
| 5:22-33 | 5:22-24 | 5:22-24 | 5:21-6:4 | |
| 5:25-6:3 | 5:25-33 |
READING CYCLE THREE (from “A
Guide to Good Bible Reading“)
FOLLOWING THE ORIGINAL AUTHOR’S INTENT AT THE PARAGRAPH LEVEL
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
Read the chapter in one sitting. Identify the subjects.
Compare your subject divisions with the five modern translations. Paragraphing
is not inspired, but it is the key to following the original author’s intent,
which is the heart of interpretation. Every paragraph has one and only one main
subject.
1. First paragraph
2. Second paragraph
3. Third paragraph
4. Etc.
CONTEXTUAL INSIGHTS TO EPHESIANS 5:1-6:9
A. Chapter 5:1-14 is an extension of 4:17-32.
It deals with the Christian life and expresses what Christians should and should
not do.
B. Chapter 5:3-5 turns from the self-giving
love of Christ in verse 2 to the self-centered, worldly love of fallen mankind
(cf. 4:25-32).
C. Verses 8-18 contrast the false teachers with
the true believers
1. darkness, v. 8 light, v. 8
2. unfruitful deeds of darkness, v. 11 the
fruit of light, v. 9
3. disgrace. . .in secret, v. 12 expose
them, vv. 11,13
4. unwise men, v. 15 wise, v. 15
5. foolish, v. 17 understand God’s
will, v. 17
6. filled with wine, v. 18 filled
with the Spirit, v. 18
D. The present passive
imperative of 5:18, “ever be filled with the Spirit,” is defined by five
present participles (cf. vv. 19-21). This is the definitive passage on
the filling of the Spirit in the NT.
E. Paul illustrates the Spirit-filled life by
using the Christian home as an example. He writes of
1. husbands and wives, 5:22-31
2. parents and children, 6:1-4
3. masters and household slaves, 6:5-9
WORD AND PHRASE STUDY
NASB (UPDATED) TEXT: 5:1-2
1Therefore be imitators
of God, as beloved children;
2and walk in love, just as Christ also loved you and gave Himself up
for us, an offering and a sacrifice to God as a fragrant aroma.
5:1 “be imitators of God,” This is a
present middle (deponent) imperative. The English
word “mimic” comes from this Greek root. In 4:32 and 5:2 an imitator of God is
defined as one who (1) forgives and (2) walks in love and selflessness like
Jesus. These actions establish and maintain unity (cf. 4:2-3). Believers must
strive for the corporate good of the body, not individual rights, privileges, or
freedoms (cf. 4:3).
▣ “as beloved children” Believers were called by the
same theologically significant title as Jesus (cf. 1:6). Believers are loved
because He is loved. They are to reflect the family characteristics of the
Father. Jesus and the Spirit restore the image of God in human beings marred in
the fall of Genesis 3.
5:2 “walk” This is a present active
imperative, which is a biblical metaphor of lifestyle (cf. 4:1, 17;
5:2,15). Christianity is an initial decision followed by lifestyle discipleship.
It is a point in time, a process through time, and a culmination beyond time!
See Special Topic: Greek Verb Tenses for Salvation at Eph. 1:7.
▣ “just as Christ also loved you” The ancient Greek
manuscripts differ between “us” and “you.” “Us” is in P46,
א a, D, G, and K; “you” is in א, A, and B. “You” seems best in context. Jesus is our example (cf.
I John 4:11).
▣”gave Himself up for us an offering and a sacrifice to God”
This refers to the substitutionary, vicarious atonement of Christ (cf. Isaiah
53; Mark 10:45; Rom. 5:8; 8:32; II Cor. 5:21; Phil. 2:6-11; I Thess. 5:9). The
Greek preposition huper with the genitive (ablative)
is almost synonymous to the Greek preposition “anti“
meaning “instead of.” The Greek manuscript evidence for “you” instead of “us” in
this phrase is overwhelming: “you” is in P46, P49,
א, A, D; “us” is only in B.
▣ “as a fragrant aroma” This was an OT sacrificial
metaphor for God’s acceptance of a sacrifice (cf. Gen. 8:21; Exod. 29:18; Lev.
1:9, 13; Ezek. 20:41; II Cor. 2:14; Phil. 4:18). As the sacrifice burned it
produced smoke which rose upward. It was removed from the visible realm to the
invisible, from the physical realm to God’s realm.
NASB (UPDATED) TEXT: 5:3-5
3But
immorality or any impurity or greed must not even be named among you, as is
proper among saints; 4and there must be no filthiness and
silly talk, or coarse jesting, which are not fitting, but rather giving of
thanks. 5For this you know with certainty, that no immoral or impure
person or covetous man, who is an idolater, has an inheritance in the kingdom of
Christ and God.
5:3 “immorality” This is the
Greek term (porneia), from which we get the English “pornography.” In the
NT it spoke of going beyond the accepted sexual guidelines. It could refer to
1. sexual immorality (cf. Matt. 21:31-32; Mark
7:21; Acts 15:20, 29)
2. adultery (cf. Matt. 5:32; 19:9
3. incest (cf. I Cor. 5:1)
4. lewdness (cf. Rom. 1:29)
In the OT there was a marked difference between the terms “adultery,” where
one party was married, and “fornication” which referred to pre-marital sexual
activity. This distinction is lost in NT Greek where it refers to inappropriate
sexual activity of any kind (extra-marital, pre-marital, homosexual, or
bestial).
▣ “any impurity” This is the Greek term “clean” with
the alpha privative which negates the word to which it
is prefixed. These three terms in v. 3, “immorality, impurity and greed,” all
relate to (1) the activities of the false teachers (cf. II Tim. 3:6), and/or (2)
the pagan culture out of which these converts had come, where sexual activity
was often associated with pagan worship.
▣ “greed” This term conveys the idea of “more and
more for me at any cost.” Because it is in a list of sexual sins it probably
relates to self-centered sexual exploitation (cf. Col. 3:5).
▣ “even be named among you” This is a
present passive imperative with the negative particle
which usually means to stop an act in process. These sins were occurring in the church. Believers must guard against sins, and
rumors/suspicions of sins (cf. I Thess. 5:22). We must model as well as speak
the gospel.
▣ “is proper among saints” This is parallel to “which
is not fitting” in v. 4. See Special Topic: Saints at Col. 1:2.
5:4 Believers must be careful of their speech. It
reveals who they truly are (cf. Mark 7:15, 18-23; Col. 3:18; Eph. 4:19; James
3:1-12). See Special Topic at Col. 3:8. This is the second group of sins
mentioned in chapter 5. Both groups had three elements. This is similar to
4:17-32.
▣ “but rather giving of thanks” True believers are
revealed by their thankful heart which is not related to circumstances (cf.
5:20; Col. 3:17; I Thess. 5:18). See Special Topic: Thanksgiving at Col. 4:2.
5:5 “for this you know with certainty” This phrase is
very emphatic. It has two forms of the two Greek verbs
“to know”: (1) the perfect active indicative or imperative form of oida and (2) the Present
active participle form of gnōskō. The false teachers claimed to
have full, secret knowledge about God, but believers must understand that a
person’s lifestyle reveals true knowledge and wisdom (cf. Matthew 7).
▣ “that no immoral or impure person or covetous man,”
All these terms are repeated from v. 3 “immoral” (porneia). This is the
masculine form of the term in v. 3, it is possibly a reference to male
prostitutes, sodomites, or the sexual activities of the false teachers.
▣ “who is an idolater” The parallel is in Col. 3:5. A
similar statement is found in I John 5:21. When sex becomes the focal point of
our lives, it becomes our god! When money becomes the focal point of our lives,
it also becomes idolatrous (cf. Matt. 6:24). Some commentators see this phrase
as referring to all of the sins mentioned in the context (vv. 3-5).
▣ “has an inheritance” Believers’ lifestyles show who
their father is, God or the evil one (cf. Matt. 7; I John 3:6, 9).
▣ “in the Kingdom of Christ and God”
The grammatical structure and genitive article link
Christ and God as one (cf. Luke 22:29; Col. 1:13). This is one way NT authors
assert Christ’s Deity.
The “kingdom” was a recurrent and central topic in
Jesus’ preaching. It refers to the reign of God in human hearts now which will
one day be consummated over all the earth (cf. Matt. 6:10). One day all humans
and angels will acknowledge Christ as Lord (cf. Phil. 2:10-11), but only those
humans who have repented and believed the gospel will be part of His eternal
kingdom (Dan. 7:13; I Cor. 15:27-28).
SPECIAL TOPIC: THE KINGDOM OF GOD
NASB (UPDATED) TEXT: 5:6-14
6Let no one deceive you
with empty words, for because of these things the wrath of God comes upon the
sons of disobedience. 7Therefore do not be partakers with them;
8for you were formerly darkness, but now you are Light in the Lord; walk
as children of Light 9(for the fruit of the Light consists in all
goodness and righteousness and truth), 10trying to learn what is
pleasing to the Lord. 11Do not participate in the unfruitful deeds of
darkness, but instead even expose them; 12for it is disgraceful even
to speak of the things which are done by them in secret. 13But all
things become visible when they are exposed by the light, for everything that
becomes visible is light. 14For this reason it says, “Awake, sleeper,
And arise from the dead, And Christ will shine on you.”
5:6 “Let no one deceive you” This is a
present active imperative with the negative particle
which usually means to stop an act in process. This referred to the message and
lifestyle of the false teachers, who were a mixture of libertine Gnostics and
Jewish legalists (which seem so incompatible). There is so much we moderns do
not know about the heretics of the first century.
▣ “with empty words” This may refer to the libertine
or Gnostic teachings that sex sins do not affect the spiritual life. For them
salvation was found in secret knowledge of the angelic levels. They totally
separated justification from sanctification. This heresy is still alive and
well!
▣ “the wrath of God comes”
This is a Present tense. It refers to either (1)
temporal judgment (cf. John 3:36; Rom. 1:18-32; 2:8-9; 9:22; Col. 3:6 I Thess.
2:16); and/or (2) future eschatological judgment (cf. Matt. 25:31ff; Rom. 5:9; I
Thess. 1:10; 5:9). God’s wrath is as revelatory as God’s love.
While on this subject of the wrath of God, let me be
clear about my understanding of its implications. First it is a theological
tragedy to over-emphasize or under-emphasize this truth. God is angry with the
way mankind treats His word, His world, His will, and each other. This is not
the world that God intended it to be! All human beings will give an account to
God for how they lived their lives (cf. Gal. 6:7; II Cor. 5:10). However, it is
important to recognize the biblical perspective on this doctrine. Deuteronomy
5:9 compared with 5:10 and 7:9 sets the pattern. As judgment runs to the third
and fourth generations, God’s love and faithfulness runs to a thousand
generations. In Isaiah 28:21 judgment is called God’s “strange” work (cf. Lam.
3:32-33; Ps. 103:8-14). Judgment is necessary in a moral universe, but is
unpleasant to God. Hell is an open bleeding sore in God’s heart that will never
be healed. He loves all humans made in His image (cf. Gen. 1:26-27; 5:1; 9:6).
He wants to redeem all humans and He has promised to do so for all who will
repent and believe in Him (cf. Gen. 3:15; Ezek. 18:23,32; I Tim. 2:4; II Pet.
3:9).
▣ “the sons of disobedience” This is a Hebraic idiom
(cf. 2:2; Col. 3:6). Covenant obedience is a characteristic of God’s children.
Disobedience is a characteristic of Satan’s followers.
5:7 “do not be partakers with them” This is literally
“co-holders.” It is a present imperative with the
negative particle which usually means to stop an act already in process.
Paul uses a compound with syn here as he did in 2:5-6 and 3:6. This same
phrase is repeated in verse 11. Not only must believers flee entanglement in sin
or even the appearance of sin, they must also carefully choose their friends and
associates. The close friends we choose, like the words we speak, reveal our
hearts.
5:8-9 “darkness. . .light”
This is very similar to John’s dualism (cf. 1:4-5,7-8; 3:19; 8:12; 9:5; 12:46).
These contrasting terms were universal symbols for good and evil which predate
and are common in the literature of the Dead Sea Scrolls, which was a Jewish
separatist desert community.
The imperfect active verb in
the first phrase describes their previous life as continuously sinning (cf. Gen.
6:5, 11-12: 8:21; Ps. 14:3; 58:3; Jer. 12:9).
5:8 “but now you are light in the Lord” What a strong
contrast (cf. Matt. 5:19; John 8:12).
▣ “walk as children of light” This is another
present active imperative (cf. John 3:19-21; I John 1:7). Believers’
words, lifestyles, and priorities reveal who they are!
▣ “children of” This is a Hebrew idiom for
“characteristics,” as is “sons of” in v. 6. Conversion is evidenced by a changed
life. This was spelled out in v. 9. No fruit, no root (cf. Matt. 5-7; James, and
I John).
5:9 “fruit of light” The KJV has “fruit of the
Spirit,” which is in the ancient Greek manuscripts P46, Dc,
and I. However, P49, א, A, B, D, G, P and
the immediate context (v. 8), demand “fruit of light.” Even the NKJV has this.
The KJV follows the Western family of Greek manuscripts which assimilated the
wording from Gal. 5:22.
▣ “righteousness” See Special Topic at Eph. 4:24.
5:10
NASB“trying to learn”
NKJV“proving”
NRSV“trying to find out”
TEV“try to learn”
NJB“try to discover”
This Greek term (dokimazō) “prove” (cf. Rom.
12:2; II Cor. 8:8,22; 13:5; Gal. 6:4; I Thess. 5:21; I Tim. 8:10; Heb. 3:9) or
“try” (cf. I Cor. 3:13; I Thess. 2:4; I Pet. 1:7; I John 4:1) has the
connotation of “to test with a view toward approval.” This was a metallurgical
term used of testing coins for genuineness. See Special Topic at Phil. 2:22.
5:11 “do not participate in”
This is literally “co-fellowshippers.” It is another syn compound. This
is a present active imperative with the
negative particle which usually means to stop an act already in process.
This refers to
1. intimate social contact
2. pagan worship settings
3. false teachers’ meetings (cf. v. 12)
▣ “expose them” This is another
present active imperative. How do believers expose evil? Because of v. 12
this phrase seems to mean “to expose by our own godly lifestyle” or by the
proclamation of the gospel. Light cannot coexist in fellowship with darkness
(cf. John 3:17-19).
5:14 “awake, sleeper. . .Christ will
shine on you” This is either a loose quote from Isa. 29:19 or possibly
51:17; 52:1; 60:1 or an early Christian hymn (cf. Phil. 2:6-11; I Tim. 3:16; II
Tim. 2:11-13). It is in metrical form. Paul used lyrical material from
1. the OT (from several translations)
2. Christian hymns
3. Christian creeds
4. even pagan writers
▣ “sleeper. . .dead” This refers to the spiritual
blindness, and the spiritual deadness of unbelievers (cf. 2:1; II Cor. 4:4).
▣ “Christ will shine on you” Jesus is depicted here
as the glorified morning star (cf. Isa. 9:1-2; 59:8; 60:1; Luke 1:78-79), the
opposite of Lucifer, (cf. Isa. 14:12). Light is an ancient symbol of healing,
health, truth, knowledge, and goodness (cf. Mal. 4:2).
NASB (UPDATED) TEXT: 5:15-21
15Therefore be careful
how you walk, not as unwise men but as wise,
16making the most of your time, because the days are evil. 17So
then do not be foolish, but understand what the will of the Lord is. 18And
do not get drunk with wine, for that is dissipation, but be filled with the
Spirit,
19speaking to one another in psalms and hymns and spiritual songs,
singing and making melody with your heart to the Lord; 20always
giving thanks for all things in the name of our Lord Jesus Christ to God, even
the Father;
21and be subject to one another in the fear of Christ.
5:15 “be careful how you walk” This is a
present active indicative, not another present active
imperative. It is a statement of fact, not a command. “Walk” is a
biblical metaphor for lifestyle (cf. 4:1,17; 5:2).
▣ “not as unwise men, but as wise” Wisdom is revealed
in godly living (cf. Col. 4:5), not in the false teachers’ knowledge or godless
freedom.
5:16 “making the most of your time” This is a
Present middle participle. It is a marketing term which meant “to buy out
something completely” at a good time or price. Believers are to take advantage
of every spiritual opportunity (cf. Col. 4:2-6; I Pet. 3:15) because we know
that the night is coming when no one can work. There is an open window in time
for the gospel. We must seize the moment!.
5:17 “do not be foolish” This is a
present middle (deponent) imperative with the
negative particle which usually means to stop an act in process. They
were being foolish.
▣ “the will of the Lord” There is no
article with “will.” Therefore, this is
a will of God. The will of God is that we
trust in Christ (cf. John 6:29,40), then there are several “wills” for
believers. See Special Topic: The Will of God at 1:9.
5:18 “do not get drunk” This is a
present passive imperative with the negative particle
which usually means to stop an act in process (cf. Pro. 23:30-31). Alcohol and
drugs are often used to promote religious experiences. They are also an example
of something that controls and characterizes one’s life but must be
intentionally repeated for effect (addiction). Just as alcohol must be repeated
for effect, so too, “the filling” of the Spirit is repeated for effect. As
believers volitionally receive Christ for salvation, they must volitionally and
repeatedly (present passive) open themselves to the
Spirit’s ongoing (daily) guidance and control.
▣ “but be filled with the Spirit”
This is a present passive imperative meaning “you must
continue to be filled with the Spirit” or “ever be filled with the Spirit.” This
is a command, not an option! It is the normal state for all believers, not the
exception. This phrase implies that believers are to be available, sensitive,
and obedient to the Spirit’s forming of Christ in their daily lives (cf. Rom.
8:28-29; Gal. 4:19; Eph. 1:4; 2:10; 4:13; Col. 1:28). Believers cannot fill
themselves, but must allow the Spirit to have freedom and influence. Human
performance is not the key to effective living but the Spirit (cf. Gal. 3:1-3).
However, believers must volitionally open themselves to the Spirit’s leadership
and control on a recurrent basis.
The term “filled” is used often in the NT for
that which motivates and characterizes one’s life. Believers have a choice in
what fills their lives. In Acts being “filled” with the Spirit is associated
with evangelism. Peter was “filled” several times in Acts 2:4; 4:8,31. Filling
was an ongoing need and experience.
The structural parallel (Colossians & Ephesians are
based on almost the same outline) in Col. 3:16 changed the “ever be filled with
the Spirit” to “let the word of Christ richly dwell within you.” They both refer
to daily intentional submission to the Spirit’s producing Christlikeness,
particularly as it relates to dealing with people. Jesus died for people. People
are priority; people are eternal.
5:19 “speaking. . .singing. . .making
melody” These are the first three of four present active
participles which describe the Spirit-filled life. The first three have
to do with singing or quoting Psalms. The Spirit has put a song in the hearts of
believers for God (cf. Col. 3:16). Praises to God break forth!
This verse is helpful in dealing with the different
musical preferences in the church. Notice the variety of musical categories
named. Music in worship is a matter of personal taste, not one correct form
versus an improper form. It is the attitude of the heart, not the ear. The
theology expressed is a concern, but the form of the music is always secondary.
Dare we disrupt the church of God over personal preferences! Worship is a matter
of the heart, not the beat! Please read Rom. 14:1-15:13 again and again.
▣ “heart” See Special Topic at Col. 2:2.
5:20 “always giving thanks” This is the fourth
present active participle. Thanksgiving is another evidence of the
Spirit-filled life (cf. 5:4; Phil. 4:6; I Thess. 5:18). It is the biblical
worldview by which believers can give thanks in “all things” (cf. Rom. 8:29-30).
The Spirit-filled believers know that God is for them and that circumstances are
not the source of joy and peace. A book that has been so helpful to my life in
this area is Hannah Whithall Smith’s The Christian’s Secret of a Happy Life!
See Special Topic: Paul’s Praise, Prayer, and Thanksgiving at 3:20.
5:21
NASB, NRSV“be subject”
NKJV“submitting”
TEV“submit yourselves”
NJB“give way”
This is a present middle
or passive participle (see 5:22). It forms a transition
from vv. 1-20 to 22-31 and the context continues through 6:9. These five participles define what it means to be Spirit-filled. The parallel
passage in Col. 3:16 shows that it refers to daily Christlikeness.
In our day “submission” is a negative, sexist
term. Originally it was a military term which related to obedience based on the
chain of command. But in the NT it is often used of Jesus’ attitude toward His
earthly parents (Luke 2:51) and His heavenly Father (I Cor. 15:28). Paul was
fond of this term and used it 23 times. Verse 21 is a universal spiritual
principle of mutual submission between believers connected to the Spirit-filled
life. Submission goes against our cultural, western, individual focused
mind-set. Selfishness and dominance are so culturally ingrained, but biblically
inappropriate (cf. Rom. 12:10; Gal. 5:13; Phil. 2:3; I John 4:11)!
This verse emphasizes reciprocal submission on the part
of all believers. This was not directed toward one group. It needs to be
reaffirmed that this context (vv. 22-31) deals with the domestic relationship
between Christian husbands and Christian wives, not men and women in general.
Women are not spiritually inferior in any sense (cf. Acts 2:16-21; Gal. 3:28).
SPECIAL TOPIC: SUBMISSION (HUPOTASSŌ)
SPECIAL TOPIC: WOMEN IN THE BIBLE
5:21 “to one another “ Mutual submission is a
universal principle which relates to all believers, but which can only be
accomplished through yieldedness to the Spirit (i.e., death to the self-life).
It is an evidence of the reversal of the Fall.
NASB, NKJV“in the fear of Christ”
NRSV“out of reverence for Christ”
TEV“because of your reverence for Christ”
NJB“in obedience to Christ”
“Fear” is an OT concept of reverential awe. The
holiness and uniqueness of YHWH, or even the presence of the spiritual realm
(angels), causes a strong reaction in fallen humanity!
Believers’ interpersonal relationships are affected by
their faith commitment to Christ. Respect for Him gives respect to all humans
for whom He gave His life (cf. Rom. 14:1; 15:13). Believers show their love for
Christ by how they love others (cf. I John 4:20).
NASB (UPDATED) TEXT: 5:22-24
22Wives, be subject
to your own husbands, as to the Lord. 23For the husband is the head
of the wife, as Christ also is the head of the church, He Himself being
the Savior of the body. 24But as the church is subject to Christ, so
also the wives ought to be to their husbands in everything.
5:22 “wives, be subject“
There is no verb in the Greek text of v. 22. It is
supplied from v. 21 (which is one of five present participles
describing the spirit-filled life). In this context it is not a command, but a
present middle or passive participle. The only
command was directed toward husbands in v. 25 (present active
imperative)! Husbands are to act in sacrificial, self-giving love toward
their wives, who then voluntarily submit.
However there are several parallel passages
which urge the submission of wives to husbands:
1. a Present passive
imperative in Col. 3:18
2. a present passive
participle in Titus 2:5 used as an imperative
3. another present passive
participle in I Pet. 3:5 used as an imperative
These parallel passages force interpreters to take the
participle in Eph. 5:21 as a present passive participle
used as an imperative (cf. I Pet. 3:1). It is still
significant that the voice is passive. Wives must allow
the Spirit to perform this task in their lives.
Both the Analytical Greek New Testament
by Barbara and Timothy Friberg and An Analysis of the Greek New Testament
by Max Zerwick and Mary Grosvenor call this verb a passive voice, but The Analytical Greek Lexicon Revised,
edited by Harold K. Moulton; Word Pictures In the New Testament by A. T.
Robertson; and “Ephesians” in The Anchor Bible Commentary by
Markus Barth call it a
middle voice. Koine Greek was in the process of merging
these two voices into one.
Paul illustrates the Spirit-filled life by using the
three members of the Greco-Roman domestic scene who had no rights-wives,
children, and slaves. He showed how the Spirit changes cultural relationships
into spiritual relationships, rights into responsibilities.
▣ If the participle is
middle it emphasizes the wife’s voluntary participation in marital
submission for the benefit which comes from a peaceful, loving marriage with a
believing spouse. If the participle is
passive it denotes the wife’s need to allow the Spirit to do His work in
her heart (cf. 5:18) which affects both the husband and the children, as well as
the domestic slaves.
▣ “as to the Lord” One should compare Col. 3:18, “in
the Lord.” It is not that the husband is the ultimate authority, but that wives
are to respect their husbands because of their own relationship to Christ. Jesus
sets the pattern for both submission to authority (i.e., always the Father’s
will) and the exercise of authority (i.e., over the church, cf. v. 25).
5:23 “the husband is the head. . .as
Christ is the Head” Christ is depicted as the husband and the church as
the bride (cf. Rev. 19:7; 21:2,9). Husbands need to act in their God-given
leadership position just as Christ did. He gave Himself for the church. It is
not a control issue, but a giving-of-self issue.
Male headship is a very controversial issue in
our modern western society. This is for several reasons:
1. we do not understand servant leadership
2. we do not like patriarchal societies because
of our modern egalitarian emphasis on the worth of the individual
3. we are confused by the Bible’s paradoxical
way of asserting male headship in some passages and equality in others
In my opinion the answer lies in the example set by
Jesus of true headship in relationship to the church and true servanthood
(submission) to God the Father. This submission in no way expresses inequality,
but administrative functional design. Male headship addresses a kind of
leadership which serves the needs of others in a self-giving way. Our modern
society rejects authority, yet seeks power!
I can personally accept male headship as a
result of the fall (cf. Gen. 3:16; I Tim. 2:12-14). I can also affirm it as a
biblical concept in light of Jesus’ leadership of the church (cf. Eph. 5:22-33).
But what I find difficult to accept is a patriarchal mandate (i.e., male
dominated societies) as God’s revealed plan for every age and society (cf. Rom.
3:27; I Cor. 12:7, 13; Gal. 3:28-29; Col. 3:11). Does the mutuality so obvious
in Gen. 1:27; 2:18 which was lost in Adam and Eve’s rebellion (cf. Gen. 3:16),
return in salvation? Is the curse of sin and subservience both dealt within
Jesus’ redemption? As the new age breaks into the lives of believers now, does
also the restoration of complete fellowship with God as in Eden also begin now?
I would also like to make a hermeneutical point.
As an interpreter of what I believe to be the self-revelation of the one true
God and His Christ, I am surprised by the cultural aspect of Scripture. We see
it obviously in the OT (circumcision, food laws, leprosy laws, etc.) But it is
much more difficult for us as modern Christians to see it in the NT. I am sure
this is (1) because of our love and respect for the Bible and (2) our tendency
toward propositional literalism.
The two issues which stand out to me to have
obvious cultural aspects (1) male dominated societies (patriarchy) and (2)
slavery. The NT never attempts to address the unfairness of these cultural
pillars of the ancient world. Possibly because to do so would have meant the
destruction of Christianity. Yet the gospel through time is abolishing both!
God’s truth never changes but societies do change. It is a grave mistake for us
to attempt to turn first century Greco-Roman culture into God’s will for all
people in all places and of course the same is true for Israelite culture. Into
each of them God revealed Himself in powerful and permanent
ways. The real task is how to get the eternal absolutes out of its cultural
husk. A good book which discusses this very issue is Fee and Stuart, How to
Read the Bible For All Its Worth.
One way to try to determine what is eternal and,
therefore, binding on all believers in all periods and what is cultural or
personal preference it is to see if the Bible (OT & NT) gives a uniform message
or does it record a variety of opinions (cf. Fee and Stuart’s How to read The
Bible for All Its Worth).
My fear is that I might let my denominational training,
personality, culture and personal preferences silence or diminish a revealed
truth! My ultimate authority is God and His revelation (i.e., in His Son and in
a written record, the Bible). But I realize He revealed Himself to a specific
period of history, to a particular culture and everything in that culture was
not His will. Yet, God had to speak to people of that culture in terms and
categories they could understand. The Bible then is a historical document. I
dare not ignore its supernatural aspect or its cultural aspect.
5:24 “but as the church is subject” The form of this
verb is either present passive or
Present middle indicative (see note at paragraph four at 5:22). As the
wife submits to her husband for (1) her own best interest (middle
voice) or (2) because she is enabled by God’s Spirit (passive
voice), so too, the church must submit to Christ.
▣ “church” See notes at 3:10 and Special Topic at
Col. 1:18.
▣ “in everything” Christ, not husbands, must be the
ultimate authority (cf. Matt. 10:34-39). This verse does not chain a believing
wife to an abusive husband nor does it condone evil actions or deeds demanded by
an authoritarian husband.
NASB (UPDATED) TEXT: 5:25-6:3
25Husbands, love your
wives, just as Christ also loved the church and gave Himself up for her, 26so
that He might sanctify her, having cleansed her by the washing of water with the
word, 27that He might present to Himself the church in all her glory,
having no spot or wrinkle or any such thing; but that she would be holy and
blameless. 28So husbands ought also to love their own wives as their
own bodies. He who loves his own wife loves himself; 29for no one
ever hated his own flesh, but nourishes and cherishes it, just as Christ also
does the church, 30because we are members of His body.
31For this reason a man shall leave his father and
mother and shall be joined to his wife, and the two shall become
one flesh. 32This mystery is great; but I am speaking with
reference to Christ and the church. 33Nevertheless, each individual
among you also is to love his own wife even as himself, and the wife must see
to it that she respects her husband. 6:1Children, obey your
parents in the Lord, for this is right. 2Honor
your father and mother (which is the first commandment with a promise),
3so that it may be well
with you, and that you may live long on the earth.
5:25 “Husbands, love your wives” This is a
present active imperative which is the only
imperative in the paragraph. The husband should set the spiritual
atmosphere in the home by continuing to love his wife as Christ loved the
church. This was a radically positive statement in its day, but in our day the
whole passage seems negative because it reflects the theological concept of male
headship in the home (cf. Gen. 3:16; I Cor. 11:3; II Tim. 2:13). However,
Christian husbands are servant leaders, not bosses.
▣ “gave Himself up for her” The Greek
preposition huper means “on behalf of.” This refers to the
vicarious, substitutionary atonement of Christ. It is also the kind of
self-giving love required of husbands.
5:26 “He might sanctify her” The main
verbs in 5:26,27 are both aorist active subjunctives
(cf. John 17:17-19; Titus 2:14; Heb. 10:10,14,29; 13:12). The word sanctify is
from the root “holy.” The purpose of justification is sanctification (cf. 1:4;
Rom. 8:29-20). The subjunctive mood adds a note of
contingency. As the church must cooperate, so too, the wife.
NASB“having cleansed her by the
washing of water with the word.”
NKJV“cleanse it with the washing of water by the
word”
NRSV“by cleansing her with the washing of water by
the word”
TEV“by his word, after making it clean by the washing
in water”
NJB“He made her clean by washing her in water with a
form of words”
This is possibly an OT metaphor for cleansing
(cf. John 15:3; Titus 3:5). It may refer to
1. the liturgy of baptism (cf. Matt. 28:19-20;
Acts 2:38; Titus 3:5)
2. the public confession of faith at baptism
(cf. Acts 22:16; I Cor. 6:11)
3. a continuation of the marital imagery, a
ritual bath of the bride before the ceremony, as a cultural symbol of purity
“The word” probably does not refer to the Bible, but to the words of the
administrator of the baptism or of the profession of faith of the candidate.
5:27 “He might present to Himself the Church” This is
another aorist active subjunctive, which presents an
element of contingency. This seems to refer to the Marriage Supper of the Lamb
(cf. Rev. 19:6-9). Just as Jesus’ love for the church revolutionized the church,
so too, a husband’s love for his wife should stabilize and bless the Christian
home.
▣ “spot” This is literally “no impurity.”
▣ “wrinkle” Literally this means “no sign of age.”
▣ “holy” This is from the same root as “sanctify” in
v. 26 (cf. 1:4). See Special Topic: Holy at 1:4.
▣ “blameless” This is an Old
Testament sacrificial term (cf. I Pet. 1:19). This same concept is mentioned as
God’s will for the church in 1:4. See Special Topic: Blameless at Col. 1:22.
The cumulative weight of all of these terms is that God
desires the complete holiness of His people (Eph. 1:4). The goal of Christianity
is Christlikeness (cf. Rom. 8:28-29; Gal. 4:14). The image of God in man will be
restored!
5:28 “as their own bodies” When Christian husbands
love their Christian wives, they love themselves because in Christ they are “one
flesh” (cf. Gen. 2:24). As the Church is the extension of Christ, husbands and
wives are an extension of each other.
5:29 “nourishes” This is a bird metaphor that means
“to feed to maturity.” It is used of the rearing of children in 6:4.
▣ “cherishes” This is another
bird metaphor, “to warm.” These two terms should motivate every mature Christian
husband’s actions toward his wife. Husbands are stewards of their wives’ (and
children’s) gifts as well as their own! The spiritual leader of the home must
seek the maturity of each member of the family in Christ.
5:30 “we are members of His body” The church as a
physical body is one of Paul’s corporate metaphors which stresses unity amidst
diversity (cf. I Cor. 12:12-27).
5:31 This is a quote from the Septuagint (LXX ) of
Genesis 2:24. As the Christian family is an organic unit, so is the church and
Christ. The family is to be one inseparable unit, just as the church and her
Lord are (cf. John 17:11,21-22) one body (cf. I Corinthians 12). This truth
rejects the exclusivism of the false teachers of that day and every day.
5:32 “mystery” The Latin Vulgate has “sacrament,” but
this is a textual insertion following Roman Catholic sacramentalism. Paul uses
the term “mystery” several times probably because it was a favorite term of the
Gnostic false teachers. Paul uses it in several ways. Here it relates to the
metaphorical comparison between husbands and wives/Christ and the church. For a
full discussion see 1:9 and 3:3.
5:33 “love. . .respect” This is a
present active imperative and present middle
(deponent) subjunctive. The husband is commanded to
continue to love his wife as himself (one flesh, v. 31) and wives are called on
to yield to and respect their husbands, which would enhance and strengthen the
bonds of love between them. This is the summary statement of the entire passage
(vv. 21-33).
DISCUSSION QUESTIONS
This is a study guide
commentary, which means that you are responsible for your own interpretation of
the Bible. Each of us must walk in the light we have. You, the Bible, and the
Holy Spirit are priority in interpretation. You must not relinquish this to a
commentator.
These discussion questions are provided to help you
think through the major issues of this section of the book. They are meant to be
thought provoking, not definitive.
1. Why is it so important that believers live godly lives?
2. Why are sex sins emphasized in this context?
3. Can Christians fall from grace by their lifestyles? (cf.
v. 5)
4. What does being “filled with the Spirit” involve?
5. Why was 5:22-6:9 seen as so radically positive in its day
but so negative in our day?
6. Does 5:22-33 teach that women are to be subject to men?
7. Why does Paul compare the Christian home to Christ and
the church?
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