EPHESIANS 5

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,
D^c, 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.

SPECIAL TOPIC: HEAD (KEPHALĒ)

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).

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