Exegetical and Hermeneutical Commentary of Ephesians 5:21
Submitting yourselves one to another in the fear of God.
21. submitting ] The primary point in the spiritual ethics of the Gospel is humiliation; self is dethroned as against God, and consequently as against men. Here the special, but not exclusive, reference is to fellow-Christians. “[The precept] seems to have been suggested by the humble and loving spirit which is the moving principle of thanksgiving” (Ellicott).
Special applications of this great principle now follow, in a study of the relative duties of the Christian Home.
Fuente: The Cambridge Bible for Schools and Colleges
Submitting yourselves one to another – Maintaining due subordination in the various relations of life. This general principle of religion, the apostle proceeds now to illustrate in reference to wives Eph 5:22-24; to children Eph 6:1-3; and to servants, Eph 6:5-8. At the same time that he enforces this duty of submission, however, he enjoins on others to use their authority in a proper manner, and gives solemn injunctions that there should be no abuse of power. Particularly he enjoins on husbands the duty of loving their wives with all tenderness Eph 5:25-33; on fathers, the duty of treating their children so that they might easily obey them Eph 6:4; and on masters, the duly of treating their servants with kindness, remembering that they have a Master also in heaven; Eph 6:9. The general meaning here is, that Christianity does not break up the relations of life, and produce disorder, lawlessness, and insubordination; but that it will confirm every proper authority, and make every just yoke lighter. Infidelity is always disorganizing; Christianity, never.
Fuente: Albert Barnes’ Notes on the Bible
Eph 5:21
Submitting yourselves one to another in the fear of God.
Submission one to another
I. In the first place, observe the necessity of the precept. Pride is the great besetting sin of our fallen nature. In our unregenerate state it rules, reigns, and tyrannises; and in our regenerate state, it still harasses, entangles, and tempts us in all we do. Some are proud of their learning, and some of their ignorance. Some are proud of their intellect, and some of their stupidity. Behold then, the necessity of the precept. What is it leads men, beloved, to that insubordination as to ranks in society, that is so very manifest in the present day? What is it leads men to pull down their superiors? What makes men behave so unsuitably to their equals? What makes men look down so on their inferiors? It is the pride of our hearts.
II. But observe, secondly, there is not only a necessity for this precept, but there is an especial suitableness in it. These are addressed as servants of Christ. What a Master! Why, His whole life was one submission; it was subjection to the work and will of God. Observe, even in His intercession, in His exaltation at the right hand of God, it is according to the will of God. And let me remark this one thing more; not only was our Lord one exhibition of subjection to God His Father, but He was subject unto His parents. More than that, He was subject in a sense to His very disciples. Look into that twenty-second chapter of Lukes Gospel. Oh! blessed truth! may we have grace to learn it out! There was also a strife among them, which of them should be accounted the greatest. And He said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.
III. Now see the extent of the precept. Many seem to say that it means submission to the powers that be–those in authority, them that have the rule. But that is not the meaning of this passage; and I cannot see any reason to think so for one moment. It takes it in, certainly; it necessarily includes submission to those who are above us; to him who is our superior in age, our superior in position in the Church, our superior in gifts, or our superior in grace. It takes in submission from the wife to the husband; from the children to the parent; and from the servant to the master. But it includes more; for it includes the duty of submission on every part. It is mutual; it is universal; it not only belongs to one party, but it belongs to all; so that each one of Gods children shall feel the solemn obligation there is for subjection to those around him. What! does this break in on the different ranks of men? By no means. Does this bring the world into confusion? Masters still remain masters; servants still remain servants. Still, the command–be subject to the powers that be, give honour to him to whom honour is due, is a precept for us to obey. Here, then, we have to consider the respectful and affectionate bearing ordered and enjoined by this portion of Gods Word to all, without distinction; to those our superiors, to those our equals, and to those who we think beneath us. But observe, why is it added, in the fear of God? Is not this a motive? Is not self-consideration enough to give us a motive? This man has many infirmities, manifest infirmities; but how little do I know how much grace he receives from the Lord, hour by hour. Perhaps I should take my place at his feet, instead of placing him at my feet. How little do I know how soon he may have to bear my infirmities? How soon may he have to take up my burden! My dear hearers, yet the great motive here is, submitting in the fear of God. All these things are motives; yet this motive is especially remarked–in the fear of God–as under His eye; remembering, Thou God seest me. (J.H. Evans, M.A.)
Mutual condescension
In the words observe–
1. The connection or dependence; for the construction is continued from that clause, Be filled with the Spirit, submitting yourselves one to another in the fear of God. The construction is the same. The Spirits influence is necessary for the duties of our relations, as well as the duties of worship.
2. The substance of the duty–Submitting yourselves one to another. The exhortation is to mutual submission, keeping the order set by God.
3. The manner of performance–In the fear of God; that is, so as they would approve themselves to God, who is the author of all order in every community and society of mankind; and to Him we must give an account as our proper Judge (1Pe 1:17).
That mutual condescension to one another in the duties of our places and relations doth very much become those who are filled with the Spirit.
I. I shall inquire wherein this mutual condescension doth consist? I answer–It may be considered with respect to ecclesiastical, or civil, or economical power.
1. With respect to ecclesiastical power, which must be determined by the nature of that community for which it serveth.
2. There is political or civil power, principally greatness and authority in the civil state. This is the Lords ordinance, and must be submitted to for Gods sake (1Pe 2:13-14).
3. There is economical power; that of the husband, parent, master. There are duties which belong to these relations. Well, then, this submission is by discharging the duties we owe to each relation. But why is this called submission?
(1) Because superiors have a debt of duty upon them, as well as inferiors, which in some cases is hard to perform. This submission on the superiors part lieth in the faithful and loving discharge of their duty to the meanest within their charge. The husband is to cherish the wife in all conditions, sick and well; masters to stoop to do good to the meanest of their servants, and not rule them according to passion and will; they have souls to save or lose as well as the best of the family, and therefore they are to take care of all of them, that they may serve the Lord, they and all their household; their outward condition doth no way hinder our duty to them.
(2) Because this duty calleth upon us for the meanest services for the common good; as when a magistrate defendeth the poor against the mighty, and disdaineth not to appear for his meanest subjects (Job 31:34).
(3) With all patience to bear their infirmities.
(4) As to equals, there is a submitting ourselves one to another (Rom 12:10; Php 2:3). We are better acquainted with ourselves than others, we want some perfection and accomplishment God bath given to them. We ought to speak of our own gills with modesty, of theirs with charity; to be severe at home, without a jealous inquiry.
(5) We are to speak to one another by way of instruction and reproof (Col 3:16; Lev 19:17), Now it is a submission to take it well.
II. The graces which are necessary for this, to submit ourselves one to another. It is required that we be filled with the spirit. But I answer–
1. Love, which is the cement of human society; for where love reigneth, there will be mutual service and submission (Gal 5:13).
2. Humility, which is opposite to fastidiousness, disdain, and contempt (1Pe 5:5).
3. The fear of God, that is in the text. Now this in the fear of God–
(1) Noteth the impulsive cause, that obedience to this precept floweth from this cause. It is done in conscience to His command, and then it is acceptable to God.
(2) The fear of God is the rule and measure of this submission. As it influenceth, so it limiteth it (Act 5:29).
(3) The fear of God is necessary, and a great help to this duty. (a) Partly to tame that natural fierceness that is in the heart of man, that we may not refuse the yoke; as Nabal was such a son of Belial, that a man could not speak to him (1Sa 25:17).
2. To check our pride, that we may not be ashamed to serve our neighbour in love.
3. To bridle and curb excess of power.
III. I am now to prove that this is an unquestionable duty.
1. It is required in Scripture (Gal 5:13).
2. I prove it by example. I shall first produce the example of our Lord Jesus Christ (Joh 13:3; Joh 13:5).
3. Now I shall give you the reasons of this duty.
1. To prevent contempt. Human nature is incapable of bearing it. Whatsoever rank we are in, we should not despise others, but acknowledge the gifts of God in them.
2. Because there are none living whom God alloweth only to live to themselves. We are all bound to promote the common good.
3. Submitting ourselves to one another is required for a supply of mutual necessities. We lack something that the meanest have; if they have strength for labour, others have wisdom and conduct for government. There must be a contemperation; if some are fitted to serve, those that have wealth should bless God that He hath put them into such an able condition to hire their service; if some have wisdom to contrive, others have elocution to recommend a good design; both must serve one another in love.
4. Because of equality; the equity of this mutual submission is built upon a double equality.
1. The actual equality of all men by nature.
2. The possible equality in the course of Gods providence.
1. To show how much the Christian religion befriendeth human societies; for we owe duties one to another in our several stations. It is neither injurious to princes nor subjects, but it commandeth everyone to do good according to his calling.
2. Where the fear of God is rooted in the heart of any, it will make him tender and careful of his duty to man, and from a right principle and motive, and in a right manner, and to a right end. (T. Manton, D. D.)
Submission for a common cause
When a Scottish chieftain desired to summon his clan, upon any emergency, he slew a goat, and making a cress of any light wood, seared its extremities in the fire, and extinguished them in the blood of the animal. This was called the Fiery Cross, or the Cross of Shame, because disobedience to what the symbol implied inferred infamy. It was delivered to a swift and trusty messenger, who ran full speed with it to the next hamlet, where he presented it to the principal person, with a single word, implying the place of rendezvous. He who received the symbol was bound to send it forward, with equal despatch, to the next village; and thus it passed with incredible celerity through all the district which owed allegiance to the chief. At sight of the Fiery Cross every man capable of bearing arms was obliged instantly to repair to the place of rendezvous. He who failed to appear suffered the extremities of fire and sword, as indicated by the bloody and burnt marks upon this warlike signal. (Sir Walter Scott.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 21. Submitting – one to another] Let no man be so tenacious of his own will or his opinion in matters indifferent, as to disturb the peace of the Church; in all such matters give way to each other, and let love rule.
In the fear of God.] Setting him always before your eyes, and considering that he has commanded you to love one another, and to bear each other’s burdens; and that what you do in this or any other commanded case, you do as unto the Lord. Instead of , in the fear of GOD, , in the fear of CHRIST, is the reading of ABDEFG, with all others of most value; besides the Syriac, Coptic, Sahidic, AEthiopic, Armenian, Vulgate, and Itala; Basil the Great, and Chrysostom. Neither reading makes any difference in the sense.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Submitting yourselves one to another, viz. to those to whom ye ought to be subject in natural, civil, or church relations.
In the fear of God; either for fear of offending God, the Author of all power, who commands this subjection; or so far as is consistent with the fear of God, and so in those things which are not forbidden of him.
Fuente: English Annotations on the Holy Bible by Matthew Poole
21. (Phi 2:3;1Pe 5:5.) Here he passes from ourrelations to God, to those which concern our fellow men.
in the fear of GodAllthe oldest manuscripts and authorities read, “in the fear ofCHRIST.” The believerpasses from under the bondage of the law as a letter, to be “theservant of Christ” (1Co7:22), which, through the instinct of love to Him, is really tobe “the Lord’s freeman”; for he is “under the law toChrist” (1Co 9:21;compare Joh 8:36). Christ, notthe Father (Joh 5:22), is to beour judge. Thus reverential fear of displeasing Him is the motive fordischarging our relative duties as Christians (1Co 10:22;2Co 5:11; 1Pe 2:13).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Submitting yourselves one to another,…. Which may be understood either in a political sense, of giving honour, obedience, and tribute, to civil magistrates, since they are set up by God for the good of men, and it is for the credit of religion for the saints to submit to them; or in an economical sense; thus the wife should be subject to the husband, children to their parents, and servants to their masters, which several things are afterwards insisted on, as explanative of this rule; or in an ecclesiastic sense, so the Ethiopic version renders it, “subject yourselves to your brethren”: thus members of churches should be subject to their pastors, not in the same sense as they are to Christ, the head, nor are they obliged to believe or do everything they say, right or wrong; yet honour and esteem are due to them, and submission and obedience should be yielded to their doctrines, precepts, and exhortations, when they are agreeably to the word of God; since God has set them in the highest place in the church, called them to the highest service, and most honourable work, and bestowed on them the greatest gifts; the younger members should also submit to the elder, and the minority to the majority; one member should submit to another, to the superior judgment of another, and to the weakness of another, and to the admonitions of others, and so as to perform all offices of love: and the manner in which this duty is to be performed, is
in the fear of God; which may be considered as the moving cause of submission, or, as the rule of it; submission should be on account of the fear of God, and so far as is consistent with it; and indeed, the fear of God is that which should influence and engage to every duty; and which should be before our eyes, and in exercise in our hearts, in all concerns, civil and religious: the Alexandrian copy and some others, the Complutensian edition, and the Vulgate Latin and Ethiopic versions read, “in the fear of Christ”; who is the head of the church, and King of saints, and as such to be feared and reverenced; and for his sake there should be a submission to one another; the Syriac version reads, in the love of Christ, which should constrain the saints to this duty.
Fuente: John Gill’s Exposition of the Entire Bible
| Duties of Husbands and Wives. | A. D. 61. |
21 Submitting yourselves one to another in the fear of God. 22 Wives, submit yourselves unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. 24 Therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing. 25 Husbands, love your wives, even as Christ also loved the church, and gave himself for it; 26 That he might sanctify and cleanse it with the washing of water by the word, 27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. 28 So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. 29 For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: 30 For we are members of his body, of his flesh, and of his bones. 31 For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. 32 This is a great mystery: but I speak concerning Christ and the church. 33 Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
Here the apostle begins his exhortation to the discharge of relative duties. As a general foundation for these duties, he lays down that rule v. 21. There is a mutual submission that Christians owe one to another, condescending to bear one another’s burdens: not advancing themselves above others, nor domineering over one another and giving laws to one another. Paul was an example of this truly Christian temper, for he became all things to all men. We must be of a yielding and of a submissive spirit, and ready to all the duties of the respective places and stations that God has allotted to us in the world. In the fear of God, that is, so far as is consistent with the fear of God, for his sake, and out of conscience towards him, and that hereby we may give proof that we truly fear him. Where there is this mutual condescension and submission, the duties of all relations will be the better performed. From v. 22 to the end he speaks of the duties of husbands and wives; and he speaks of these in a Christian manner, setting the church as an example of the wife’s subjection, and Christ as an example of love in husbands.
I. The duty prescribed to wives is submission to their husbands in the Lord (v. 22), which submission includes the honouring and obeying of them, and that from a principle of love to them. They must do this in compliance with God’s authority, who has commanded it, which is doing it as unto the Lord; or it may be understood by way of similitude and likeness, so that the sense may be, “as, being devoted to God, you submit yourselves unto him.” From the former sense we may learn that by a conscientious discharge of the duties we owe to our fellow-creatures we obey and please God himself; and, from the latter, that God not only requires and insists on those duties which immediately respect himself, but such as respect our neighbours too. The apostle assigns the reason of this submission from wives: For the husband is the head of the wife, v. 23. The metaphor is taken from the head in the natural body, which, being the seat of reason, of wisdom, and of knowledge, and the fountain of sense and motion, is more excellent than the rest of the body. God has given the man the pre-eminence and a right to direct and govern by creation, and in that original law of the relation, Thy desire shall be to thy husband, and he shall rule over thee. Whatever there is of uneasiness in this, it is an effect of sin coming into the world. Generally, too, the man has (what he ought to have) a superiority in wisdom and knowledge. He is therefore the head, even as Christ is the head of the church. There is a resemblance of Christ’s authority over the church in that superiority and headship which God has appointed to the husband. The apostle adds, and he is the Saviour of the body. Christ’s authority is exercised over the church for the saving of her from evil, and the supplying of her with every thing good for her. In like manner should the husband be employed for the protection and comfort of his spouse; and therefore she should the more cheerfully submit herself unto him. So it follows, Therefore as the church is subject unto Christ (v. 24), with cheerfulness, with fidelity, with humility, so let the wives be to their own husbands in every thing–in every thing to which their authority justly extends itself, in every thing lawful and consistent with duty to God.
II. The duty of husbands (on the other hand), is to love their wives (v. 25); for without this they would abuse their superiority and headship, and, wherever this prevails as it ought to do, it will infer the other duties of the relation, it being a special and peculiar affection that is required in her behalf. The love of Christ to the church is proposed as an example of this, which love of his is a sincere, a pure, an ardent, and constant affection, and that notwithstanding the imperfections and failures that she is guilty of. The greatness of his love to the church appeared in his giving himself unto the death for it. Observe, As the church’s subjection to Christ is proposed as an exemplar to wives, so the love of Christ to his church is proposed as a pattern to husbands; and while such exemplars are offered to both, and so much is required of each, neither has reason to complain of the divine injunctions. The love which God requires from the husband in behalf of his wife will make amends for the subjection which he demands from her to her husband; and the prescribed subjection of the wife will be an abundant return for that love of the husband which God has made her due. The apostle, having mentioned Christ’s love to the church, enlarges upon it, assigning the reason why he gave himself for it, namely, that he might sanctify it in this world, and glorify it in the next: That he might sanctify and cleanse it, with the washing of water by the word (v. 26)– that he might endue all his members with a principle of holiness, and deliver them from the guilt, the pollution, and the dominion of sin. The instrumental means whereby this is affected are the instituted sacraments, particularly the washing of baptism and the preaching and reception of the gospel. And that he might present it to himself, c., <i>v. 27. Dr. Lightfoot thinks the apostle alludes here to the Jews’ extraordinary carefulness in their washings for purification. They were careful that there should be no wrinkle to keep the flesh from the water, and no spot nor dirt which was not thoroughly washed. Others understand him as alluding to a garment come newly out of the fuller’s hand, purged from spots, stretched from wrinkles, the former newly contracted, the latter by long time and custom. That he might present it to himself–that he might perfectly unite it to himself in the great day, a glorious church, perfect in knowledge and in holiness, not having spot, nor wrinkle, nor any such thing, nothing of deformity or defilement remaining, but being entirely amiable and pleasing in his eye, holy and without blemish, free from the least remains of sin. The church in general, and particular believers, will not be without spot or wrinkle till they come to glory. From this and the former verse together we may take notice that the glorifying of the church is intended in the sanctifying of it: and that those, and those only, who are sanctified now, will be glorified hereafter.–So ought men to love their wives as their own bodies, c., <i>v. 28. The wife being made one with her husband (not in a natural, but in a civil and in a relative sense), this is an argument why he should love her with as cordial and as ardent an affection as that which he loves himself. For no man ever yet hated his own flesh, v. 29— (no man in his right senses ever hated himself, however deformed, or whatever his imperfections might be); so far from it that he nourishes and cherishes it; he uses himself with a great deal of care and tenderness, and is industrious to supply himself with every thing convenient or good for him, with food and clothing, c. Even as the Lord the church: that is, as the Lord nourishes and cherishes the church, which he furnishes with all things that he sees needful or good for her, with whatever conduces to her everlasting happiness and welfare. The apostle adds, For we are members of his body, of his flesh and of his bones, <i>v. 30. He assigns this as a reason why Christ nourishes and cherishes his church–because all who belong to it are members of his body, that is, of his mystical body. Or, we are members out of his body: all the grace and glory which the church has are from Christ, as Eve was taken out of the man. But, as one observes, it being the manner of the sacred writings to express a complex body by the enumeration of its several parts, as the heaven and earth for the world, evening and morning for the natural day, so here, by body, flesh, and bones, we are to understand himself, the meaning of the verse being that we are members of Christ.–For this cause (because they are one, as Christ and his church are one) shall a man leave his father and mother; the apostle refers to the words of Adam, when Eve was given to him for a meet help, Gen. ii. 24. We are not to understand by this that a man’s obligation to other relations is cancelled upon his marriage, but only that this relation is to be preferred to all others, there being a nearer union between these two than between any others, that the man must rather leave any of those than his wife.–And they two shall be one flesh, that is, by virtue of the matrimonial bond. This is a great mystery, v. 32. Those words of Adam, just mentioned by the apostle, are spoken literally of marriage; but they have also a hidden mystical sense in them, relating to the union between Christ and his church, of which the conjugal union between Adam and the mother of us all was a type: though not instituted or appointed by God to signify this, yet it was a kind of natural type, as having a resemblance to it: I speak concerning Christ and the church.
After this, the apostle concludes this part of his discourse with a brief summary of the duty of husbands and wives, v. 33. “Nevertheless (though there be such a secret mystical sense, yet the plain literal sense concerns you) let every one of you in particular so love his wife even as himself, with such a sincere, peculiar, singular, and prevailing affection as that is which he bears to himself. And the wife see that she reverence her husband.” Reverence consists of love and esteem, which produce a care to please, and of fear, which awakens a caution lest just offence be given. That the wife thus reverence her husband is the will of God and the law of the relation.
Fuente: Matthew Henry’s Whole Bible Commentary
Subjecting yourselves to one another ( ). Present middle participle of , old military figure to line up under (Col 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard as an independent participle like an imperative.
Fuente: Robertson’s Word Pictures in the New Testament
HOLY MATRIMONY AND THE PROPER RELATIONSHIPS OF EACH PARTY AS COMPARED
WITH THAT OF CHRIST AND HIS CHURCH
1) “Submitting yourselves one to another”
(hupotassomenoi allelois) Being subject one to another, of like faith and fellowship,” an admonition to Spirit-filled or controlled conduct of members mutually toward each other. This is in contrast with conduct of greedy, self-serving, selfish, heathen behavior, 1Pe 5:5; Php_2:3.
2) “In the fear of God” (en phobo chrisou) “in the fear of Christ,” in reverence to Christ, Mat 10:28; 2Ti 4:1-2. Mutual subjection one to another, forbearing and preferring one another in reverence to the Lord is every church member’s duty.
Fuente: Garner-Howes Baptist Commentary
21. Submit yourselves. God has bound us so strongly to each other, that no man ought to endeavor to avoid subjection; and where love reigns, mutual services will be rendered. I do not except even kings and governors, whose very authority is held for the service of the community. It is highly proper that all should be exhorted to be subject to each other in their turn.
But as nothing is more irksome to the mind of man than this mutual subjection, he directs us to the fear of Christ, who alone can subdue our fierceness, that we may not refuse the yoke, and can humble our pride, that we may not be ashamed of serving our neighbors. It does not much affect the sense, whether we interpret the fear of Christ, passively, thus, — let us submit to our neighbors, because we fear Christ; or actively, — let us submit to them, because the minds of all godly persons ought to be influenced by such fear under the reign of Christ. Some Greek manuscripts read, “the fear of God. ” The change may have been introduced by some person, who thought that the other phrase, the fear of Christ, though by far the most appropriate, sounded a little harsh. (164)
(164) “Here, indeed, there is great reason to think that Χριστοῦ, (instead of Θεοῦ,) found in very many of the best MSS., ancient Versions, and early Fathers, (and which has been edited by Griesbach, Vater, Tittmann, and Scholz,) is the true reading.” — Bloomfield.
Fuente: Calvin’s Complete Commentary
THE THREEFOLD APPEAL TO THE FAMILY
Eph 5:21 to Eph 6:9
IN taking up this additional lesson from the Ephesian Epistle, one finds no occasion to change from the threefold basis upon which the entire study has proceeded. We here have the threefold appeal to the family.
Since this Epistle is distinctly a Church Epistle, the family herein described is necessarily a Christian family. Quite truly, as Dr. Alexander Maclaren said, In the family, Christianity has most signally displayed its power of dignifying, honoring and sanctifying earthly relations. Indeed that domestic life, as seen in thousands of Christian homes, is truly a Christian creation. The unity, integrity and sanctity of the household was never fully seen or clearly admitted save by those who, being students of Gods Word, caught the Divine conception. Of all the peoples of the earth the Jewish and Christian, alone, have conceived and accomplished the ideal family.
In that relationship as here discussed by the Apostle, he discovers Wives and Husbands, Children and Parents, Slaves and Masters! That is the threefold relationship of a single house. He makes his appeal to each of these in turn.
First of all to
WIVES AND HUSBANDS
Let me here remark that whether one believes in verbal inspiration or not; whether he thinks that the Epistle is Pauls creation or the dictation of the Holy Ghost, he must be impressed with a double order that the Apostle here introduces. And, we are inclined to think that if one study this order carefully he will be compelled to admit that it is also a Divine order. Purposely wives, children and servants are placed in one class; husbands, parents and masters in another. From the first the Apostle demands submission. On the part of the second he counsels a careful and generous administration. In each instance he speaks to the weaker first and to the stronger later; and there is an implication that wives and children and servants are first in need of counsel, while husbands and parents and masters are in no wise infallible in conduct.
If we are to listen to the Scriptures at least three things are definitely determined.
The wifes submission is here clearly commanded!
Wives submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the Head of the Church, and He is the saviour of the body (Eph 5:22-23).
Doubtless some will smile that so old-fashioned a notion should even be brought forward at this time in the twentieth century, and others will declare that this Bible teaching is a touch of the barbarism of the day in which the Apostle lived and wrote. But I beg you to withhold both judgments until you have given consideration to what is involved in this plain teaching of Scripture. Some of us believe that the marvel of Revelation is its accord with reason, and the proof of inspiration is in scientific accuracy; and, strange as it may sound to say it, I am fully persuaded that here reason and revelation speak together and the counsel of an Apostle is approved by the course of history. It is doubtful whether there has ever been a single instance of the reversal of this teaching of revelation that has resulted well. In fifty years of observation we cannot recall one case where the women ruled the home and the man was the vassal of her will and word, and both were content, and the family a model. In fact, we could go further and say that we have never known a woman, no matter how weak her husband was, who took the headship of the house and maintained it as her right, who was herself half satisfied, or at all spiritual. I am inclined to think that the great Alexander Maclaren had it right when he declared, No woman ever had a satisfactory wedded life who does not look up to and reverence her husband. * * For its full satisfaction a womans heart needs to serve where it loves. We know women who are neglected, maltreated and tyrannized over by indifferent, vindictive and brutal men, who are more positively content with life itself and keep a more feminine and affectionate spirit than do their sisters who live in affluence, command every situation, give orders to competent husbands, as they would give them to slaves, and in modern parlance run the ranch. Twenty-five years ago, I became a woman suffragist and as opportunities have risen, I have advocated the vote as a womans right. Today I seriously doubt whether I have had either reason or revelation to back up my opinions upon that subject. A study of this text, and related Scripture, has shaken my convictions, and I have been compelled to ask myself the question if the woman who modestly and with the spirit of reverence for her husband, and in a sweet enslavement for her children, influences the house as she can do only when she occupies such a place and exercises such a spirit, is not already the determining factor in social and political life? She, who holds the heart of her husband and controls the conduct of her sons, governs the state. She does it directly, positively, and gloriously. If she fails to do these two things, she thereby proves her unfitness to rule in the state.
It is said that there are exceptions to all rules, but the Apostle is careful not to pronounce an exception here. It is a real question whether history has created one. I have in mind at this moment two people who have lived as husband and wife half a century. The woman is physically and mentally the stronger member of that union, but in fifty years she has never once made the husband feel that fact. She counsels with him as carefully as though he were a Gladstone in intellect, and reverences him as truly as though he were a prince, and the sweetness of the relationship is at once an inspiration and an ensample. Such women find little difficulty in sanctifying even unbelieving husbands, and after all, that is the greatest work that any wife can accomplish. When eternity breaks, presiding over public assemblies in stunning gowns, making eloquent speeches, playing the part even of a Washington picket in the interests of suffrage, will look mighty small, if the whole of it has resulted in the husbands spiritual demoralization, and in spiritual death to the neglected souls of the children. God has spoken. The husband is the head of the wife, even as Christ is the Head of the Church, and whenever the Church forgets the worship of Christ and assumes to be itself ruler in all spiritual things, ecclesiastical anarchy is the result; and, the disaster to spiritual things is no greater than a reversal of this Divine relation is disastrous to the domestic realm. Therefore, as the Church is subject unto Christ, so let the wives submit themselves unto their own husbands in every thing.
But Paul did not stop here; he would be a poor preacher if he did. No household would be complete, and no family would be ideal without the proper headship; hence the necessity of counsel to husbands!
Affection is the first law of a husbands life.
Husbands, love your wives, even as Christ also loved the Church, and gave Himself for it;
That He might sanctify and cleanse it with the washing of water by the Word,
That He might present it to Himself a glorious Church not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
So ought men to love their wives as their own bodies. He that loveth his wife loveth himself.
For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church:
For we are members of His body, of His flesh, and of His bones.
For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh (Eph 5:25-31).
We would think it almost strange that Paul does not counsel a wife to love her husband. Here is another proof of the inspiration of our text. Women seldom need to be counselled to love:
Love is of mans life, a thing apart,Tis womans whole existence!
Her temptation, as a rule, is not so much to fail at the point of affection; the fact that she is a woman fairly secures her there! Her whole nature reinforces her affectionate conduct! Her temptation is to quit her realm and lord it over all.
On the other hand, the husband is made to rule. In his very creation God gave to him the governing spirit, and there is danger that our natural talents should expand to the point where the less natural, but equally desirable ones, shall be crowded out. Affection is not so natural to man as it is to woman; but if he is to live in the marriage relation it is even more needful. His very masculinity may tempt him to too many mandates, and his conscious physical power may tempt him to be a conscienceless potentate, if not a tyrant! I have known men, and I now know some, who at the office, in the place of business, are smiling and sweet the whole day long, suave and civil to every patron approaching them, but when they once turn in at home they are critical, caustic and even contemptible. Such men cannot lift their wives in spiritual things, as Christ exalted the Church, and will not, in the last day, present them as trophies of their grace, as He will present His Bride, the Church, whom He hath redeemed by His own Blood.
The longer I live the more I am persuaded that the average husband is making a mistake at the very point where he has supposed himself to be most successful. He can delve sixteen hours a day, and coin a mint of money and construct a beautiful house, and have it swept about by a great and attractive lawn, and multiply his automobiles and increase the number of his servants, and every bit of it will be accepted by the woman who is his mate as her natural right, and then when he has no time left in which to be tender and gentle and gracious and complimentary as in the old days of his poverty and wooing, she is almost certain to conclude that his affection has gone. If I had the counsel of young men, entering upon married life, I should advise that if they want domestic happiness, stay on the basis of comparative poverty; but multiply tender expressions, continue in gracious conduct, and, above all things, forget not the potency of manners and flowers. Paul may have been a bachelor, and some may say he knew nothing on the subject of domesticity; but God was not ignorant, and when by the Holy Ghost, He moved Paul to say these things he was stating the absolute essentials of wedded success!
In these mutual relations there exists a symbol of mystery.
This is a great mystery, but I speak concerning Christ and the Church.
Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband (Eph 5:32-33).
The word mystery is here properly employed; and yet there are some points of parallelism between the relation of husband and wife and Christ and His Church, that are not difficult to trace. According to the first Book in the Old Testament the side of man was opened to make the wife possible; according to the first Book in the New Testament the side of Christ was opened to make the Church possible. According to the Old Testament the Lord caused a deep sleep to fall upon Adam that that painful process might be accomplished; according to the New Testament the Lord caused a deep sleep to fall upon Christ that the Church might be brought to her birth. According to the Old Testament the woman was a very part of Adam; according to the New Testament the Church is a very part of Christ. According to the Old Testament Adam and Eve became one flesh; according to the New Testament Christ and the Church are also one; He is the Head and she is the body. According to the Old Testament Adam deliberately chose to share the destiny of Eve, brought about by sin. According to the New Testament, Christ deliberately determined to suffer the sentence that had been justly passed upon His-own! According to the Old Testament the promises of redemption made to Adam were shared in by Eve. According to the New Testament, the redemption wrought by Christ is enjoyed to the full by the Church.
Prof. Findlay had a biblical basis for saying, The bond that links husband and wife, lying at the basis of collective human existence, has in turn its ground in the relation of Christ to humanity. He sees a similitude that runs through this entire Scripture and finds in the bath of the bride a type of the washing of the Church by the water of the Word, as well as a symbol of the baptismal rite which typifies a cleansing of the filth of the soul, and suggests a clean commencement in the experience of grace; and, as Christ and His redeemed Church work together for the salvation of the world, so husband and wife are to work together for the salvation of the house. Louis Albert Banks said what we have often noted, Out in the western mountains, every train up the grade is drawn by two locomotives. It requires the combined power of two engines to reach the summit. So the building of a true home is a matter of such tremendous importance, and the difficulties in the way are so many and so complicated, that it requires the combined forces of husband and wife to accomplish it.
But the Apostle passes to
CHILDREN AND PARENTS
There is little occasion for the introduction of a chapter here! It would be far more fitting to have put that break between verses twenty-one and twenty-two of chapter five; or better yet, not to have created it at all. Children, obey your parents in the Lord, for this is right. Honour thy father and mother; which is the first commandment with promise; that it may be well with thee, and thou mayest live long on the earth.
The child is to be both obedient and filial. He is to take commands and execute them. But his spirit, while about it, is to be expressed by the phrase Honour thy father and thy mother. There may be one exception in the matter of obedience, and that is when the parents command clashes with the plain will of God. Ye ought to obey God rather than men! There are no exceptions to the demand that father and mother are to be honored. I have heard people say, I cannot honor my father, he is a drunken lout. I cannot honor my mother, she is an ignorant wench! And yet, I have known people who were big enough and sweet enough to honor unworthy parents! And, on the other hand, I have known children who, just because they happened to know more of geometry than father does, or speak a better English than mother is capable of uttering, straightway imagine that they no longer have any occasion of honoring the parents that brought them into being, loved them with an unutterable affection, sacrificed to make their successes possible, denied self for the childrens sake, and stood ready at any moment to die even in the babes behalf.
The times upon which we have come have so many suggestions of the end of this age that one can hardly call into question the worlds approach to an awful catastrophe; and yet with the wars, and rumors of wars, famine, pestilence, defection from the faith, profession of religion without the power of it, no one of these is more marked than the spirit of insubordination which characterizes the twentieth century. Men and women alike are revolting against government; socialism is in the ascendency, and anarchism is too often its animating spirit; and, I suppose that when the truth is known, we will discover that all of this has had its birth in disobedience to parents which is now common, the world over, and which is one of the greatest curses of the hour. It may be possible that parents are to blame in having relaxed parental authority, in having swung from the old extreme of tyrannical government to the misplaced tenderness of the present time. But the fact of insubordination is no longer debatable; too much liberty has resulted in license. Love without law may express Science and Health, but it is not in line with the Scriptures; may represent Mrs. Eddys babblings but not Gods Book, or Gods behaviour. The child lacking in filial reverence, the child reveling in rebellion, is not only a menace to the peace of the house of which he is a member, but a prophecy of menace to society and to the State, and, eventually, the destroyer of his own soul. There was a time when the great and good Dr. Johnson walked into the market place at Litchfield bareheaded, and let the cold rain beat upon him, and when the passers by inquired why he thus behaved, he answered, To punish myself for my disobedience to my dear dead father. But somehow conscience does not work as clearly now and as effectively as it did in our fore-fathers time; not every child who disobeys mother and rebels against father feels remorse for the same and suffers the stings of conscience in consequence. Yet this command to obey and to honor is declared by the Apostle to be right, and as long as the relationship of parent to child exists the law of the Lord cannot change; and the dutiful child will find God forever ready to keep His promise, and the obedient child has never yet missed the Divine blessing, nor will he while God sits upon the circle of the heavens, and rules in human affairs.
Parents are to be both considerate and Christian. And, ye fathers, provoke not your children to wrath: but bring them up in the nurture and admonition of the Lord (Eph 6:4). An irritable father makes inconsiderate children; and a non-Christian mother dooms the spiritual hopes of the house. When Paul wrote his Letter to the Colossians he talked on this same subject, and he said, Fathers, provoke not your children to angerbursts of temper. It is a needful injunction! Sometimes the parent will produce a burst of temper, and the wrong member of the house is punished for its expression. The child has his rights, and they should be regarded, and among them is, that neither father nor mother demand model conduct from children while failing or refusing to set them a fit example. Authority cannot be eternally retained upon the basis of relationship; but it can be forever kept by a righteous course of conduct. Our friend and former co-laborer, Louis M. Waterman, has just published a little volume of poems called Cheery Chimes in which appears one entitled God and Dad, and it reads after this manner:
God likes my Pa a lot, I know,Hes such a dandy chap!If a feller makes a bit of noise He doesnt care a rap.And after supper, many a time,My Pa he plays with me,At marbles or at mumblypeg,As long as we can see.
Then, just before it gits quite dark,He helps me do my chores;And how we laugh, till folks come out To listen to our roars!God likes my Pa a heap, I knowHes such a jolly lot;Every time I say: Lets have some fun! Hes Johnny on the Spot!
When Sunday comes and Pa he says:Come, Tom, lets go to church,You bet I go, for do you spose Id leave him in the lurch?Not on your life! And when the men That preach to us allowThat God on High is like my Pa,That hits me hard, I vow!
Why, thinkin God is like my Pa Makes lumps come in my throat At things Ive done, till I calls myself A mean and measly shoat!And swear Ill be more like my Pa So Godll love me, too,And I pray to Him, down in my heart:Say, God, just help me through!
And He sure does! Hes most like PaHe always comes to time,And never gives a penny when I need a silver dime!God likes my Pa a lot, I know,And I like God, you bet!When I thinks of emsay, dont you tell Sometimes my eyes gits wet!
West said, The consciousness of my mothers love made me a painter. In the last analysis the child is like to be a reflection of father and mother. It was this very thought that broke the heart of the late Genl Clinton B. Fisk, and brought him to Christ. Mrs. Fisk tells the story, We were blessed in our home with two children, a son and daughter. It was our joy to each take a child and prepare him or her for bed, always, of course, hearing these dear little people say their prayers. One evening the General had our little daughter. She knelt at his knee, and asked God to bless father and mother and brother and then, looking up into her fathers face, said Papa, why dont oo pray? These words, spoken by the child, so dear to him, broke his heart and brought him to Christ, for he said, If I am to lead her I must go before her, and from that night he was a redeemed man.
The adults future is determined by the childs fidelity. Honour thy father and thy mother; which is the first commandment with promise; That it may be well with thee, and thou mayest live long on the earth. History is replete with illustrations of this promise perfectly fulfilled. The world has seldom produced great men except out of good children. Almost without exception its out-standing souls have had the promise of greatness in the delightful conduct of the youth. Spurgeons mother expected great things of Charles, and John Quincy Adams mother great things of John, and Abraham Lincolns stepmother great things of the homely lad. Literature is packed with testimonials from great men to the effect that the very parental expectations became the spur to righteous endeavor.
Robert Eyton, the English author, in a volume entitled The Ten Commandments, in writing in chapter five, which involves the honoring of father and mother, reminds us that here we are face to face with that which changes not, with no temporary safe-guard for preserving reverence, or giving a distinctive character to a portion of time, but we are face to face with an abiding relationship which will remain while the world lasts, a relationship full of power, full of sweetness on both sides. We are here brought into touch with Joseph, the son of Jacob, and David the son of Jesse, and Jesus the Son of Mary, and Augustine the son of Monica, and with countless others; the filial relationship is eternal. To fail in it is to cloud the future; to succeed in it is to have a right to claim the eternal promise of God.
But Paul passes again, and this time to
SLAVES AND MASTERS
Some one might rise up to remind us that here the words of the Apostle are out of date, since slavery is abolished; but such would be a very superficial remark. Servants and masters are as much in evidence now as ever. It is doubtful if there will ever be a change until the Millennium comes and makes all men masters, permitting each to sit under his own vine and fig tree. In fact, if reports be true, the Hun has introduced wholesale and brutal slavery into civilization again. And, in this instance, proceeding by brutal force, he has enslaved his superior. But even in our own so-called Christian America, we have servants and masters, and the text teaches three things:
Servants should ever be obedient to masters. As the wife is to be obedient to the husband and as the children are to be obedient to parents, so servants are to be obedient to masters, according to the flesh, with fear and trembling, in singleness of heart, as unto Christ (Eph 6:5-6). Let us not savagely dissent from this teaching and therefore fail to give it serious consideration. I have been in the employ of men, and have found it to my personal profit, as well as to their pleasure, to be obedient in everything and to render my service, not with reference to the masters eyes, but with singleness of heart and with splendid enthusiasm. Had I done less I might have been a servant to this day. The law of the Lord then, is more in the servants interest than it is in that of the master. The trouble with a good many people is that they regard too many duties as beneath them. The dignity of labor is not one half so much in the thing done as in the way it is done. A. J. Gordon, in 1877, in a Moody inquiry meeting, asked a splendid looking man if he were a Christian, and he answered Yes. Then go over to that woman and lead her to Christ. He turned pale and said, I couldnt; I shouldnt know what to say! Then Dr. Gordon himself went, but the womans baby was restless and she could not give Dr. Gordon attention. The man, watching, saw the situation, and shortly that big strong fellow went over, gave the baby some sweets, took her in his arms and carried her to the other side of the church and held her for an hour while Dr. Gordon led the woman to Christ. Tending baby, if it be done in such a spirit, is as loyal an engagement for Christ as leading an army against the Germans was for country.
Masters should be graciously considerate of their servants. And ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in Heaven (Eph 6:9). It has been said a thousand times, and always truthfully, that a good master makes a good servant, and the rule is that a gracious master receives gracious service. An irritable and oppressive master excites rebellion. Some women can never keep a cook, and they are the ones that lodge the most complaints against the servant classes; but if the truth were known the trouble is not one half so much with the incompetence of the employee as it is with the inconsiderate and complaining spirit of the mistress. With a master, gracious, and a servant, obedient, no sense of injustice is felt on either side. The old colored fellow and family that belonged to my father when the war broke out, could not be driven from the home after the emancipation.
Finally, Before God, men are brothers, not slaves and masters. I read a recent tract on Will Christ come again? which discredited the authority of sacred Scripture, insisted that to believe the New Testament was to believe that the world was flat, and slavery was desirable, etc. True, Paul does not here say a word against slavery; and yet he enunciates in this very verse a truth destined to destroy it from the face of the earth, namely, that in Gods sight there is no such thing as slavery, since there is no respect of persons with Him. New Testament teaching has taken the chains from the ankles of practically every enslaved people in the world. No writer in the New Testament struck it more sledgehammer blows than Paul, possibly Christ excepted. The writer of that tract was as sadly mistaken and unscriptural about the New Testament and slavery as he was upon the second coming. Truly did the great Alexander Maclaren say of the Gospel which Paul preached, It has in it opinions which would pull slavery up by the roots. It was Paul who taught that in Christ Jesus there is neither bond nor free. He was wise enough to know what many of our moderns miss the way to reform society is to regenerate the individual, the way to produce a civilization that would abolish slavery, bring an end to the saloon, and finally make war upon war itself, is to preach a Gospel of grace and peace. So, as Alexander Maclaren claims, If Christianity did not set itself to fell this up as tree of slavery, it girdled it, stripped the bark off of it, and left it to die and that is the way to treat every sin. When this doctrine is accepted, dominating corporations and union labor organizations will find less occasion for controversy and conflict. When this doctrine is accepted tyrannical potentates will no longer be in danger from oppressed peasants; and autocracy and democracy will be but phrases of past history. The only hope for a Millennium in this poor world rests absolutely with the triumph of the Masters Gospel and with the triumphant presence of the Master Himself!
Fuente: The Bible of the Expositor and the Evangelist by Riley
Previewing in Outline Form (Eph. 5:21-33)
C.
Subject yourselves one to another. Eph. 5:21-33; Eph. 6:1-9.
1.
The command. Eph. 5:21.
2.
Wives and husbands. Eph. 5:22-33.
a.
Wives to be subject unto husbands. Eph. 5:22-24; Eph. 5:33 b.
(1) As unto the Lord. Eph. 5:22.
(2)
The husband is head of the wife. Eph. 5:23.
(3)
The wife is to be subject to the husband as the church is to Christ. Eph. 5:24.
(4)
The wife is to fear her husband. Eph. 5:33 b.
b.
Husbands to love their wives. Eph. 5:25-33 a.
(1)
As Christ loved the church. Eph. 5:25-27.
(a)
He gave himself up for it. Eph. 5:25-27.
((1))
That He might sanctify it.
((2))
That He might present the church to Himself.
(b)
He nourishes and cherishes it. Eph. 5:29 b Eph. 5:30.
(c)
The first marriage contained a mystery regarding Christ and the church. Eph. 5:31-32.
(2)
As their own bodies. Eph. 5:28-29 a, Eph. 5:33 a.
(a)
He that loves his wife loves himself. Eph. 5:28 b.
(b)
No man ever hated his own flesh. Eph. 5:29 a.
(c)
Each to love his own wife as himself. Eph. 5:33 a.
Text (Eph. 5:21)
21 subjecting yourselves one to another in the fear of Christ.
Thought Questions (Eph. 5:21)
313.
What is the virtue of being subject one to another?
314.
If everyone is subject to everyone else, who will have authority?
315.
What does the fear of Christ have to do with our being subject to one another?
Paraphrase
21.
With respect to your duties one to another, you must be subjecting yourselves to one another, according to the various relationships in which you stand to one another. And this you must do because you fear the authority of Christ who has appointed these relationships.
Notes (Eph. 5:21)
1.
This verse begins a new section in the outline entitled, Subject yourselves one to another, The general principle is laid down in this verse that we must be subject to one another; then in the development that follows it becomes obvious that what is meant is that we are to be subject according to the various positions we occupy in life, Specifically, the wife is to be subject to the husband, the child to the parent, and the slave to the master.
2.
The duty to be subjecting yourselves one to another is parallel to giving thanks in Eph. 5:20. However, the matter of subjecting ourselves occupies such a long section in the text (it goes to Eph. 6:9), that we list it as a separate duty.
3.
We do have ranks and positions of required subjection in this world. A Communist state where everyone is supposed to be perfectly equal is a slave state. Unless we are willing to be subject where subjection is proper, chaos will result.
4.
Many of the Christians in the first century had unbelieving husbands, parents, or masters. The Christians were not to get unwarranted ideas of freedom and independence, and begin to disregard legitimate authority over them.
Fact Questions
282.
What is the heading of section Eph. 5:21-33; Eph. 6:1-9 in the outline?
Text (Eph. 5:22-24)
22 Wives, be in subjection unto your own husbands, as unto the Lord. 23 For the husband is the head of the wife, as Christ also is the head of the church, being himself the saviour of the body. 24 But as the church is subject to Christ, so let the wives also be to their husbands in everything.
Thought Questions (Eph. 5:22-24)
316.
Do women have to be subject to men generally, or just to their own husbands?
317.
Does the husband have authority to lord it over his wife, and force her to be in subjection?
318.
Has the emancipation of women gone so far that they are no longer in subjection as the Scriptures command? Should we have scrapped the phrase love, honor, and obey, from the marriage vows?
319.
What lesson should husbands learn from the fact that Christs headship over the church is accompanied by His being Saviour of the body?
320.
Is the husband to be regarded as being as omniscient (all-wise) as the Lord? How can the wife be a helper, and yet be in subjection?
321.
Is there any limitation upon the authority of the husband over the wife? How far does Be subject in everything go?
Paraphrase
22.
Considering the duties of mutual subjection in particular, wives, be subject to your own husbands in the same manner that you are subject to the Lord Jesus.
23.
For the husband is the head of the wife and is entitled to direct her, even as Christ is the head of the church. Howbeit, Christ is a very kind head, being also the saviour of the body.
24.
But as the church is subject to Christ in everything, let also the wives be subject to their own husbands in everything.
Notes (Eph. 5:22-24)
1.
Certainly no church member resents being in subjection to Christ. If husbands were what they should be, no wife should resent being in subjection to her husband. Remember that the man is not of the woman, but the woman of the man. The man was not created for the woman, but the woman for the man. (1Co. 11:8-9; Col. 3:18; 1Pe. 3:1-6).
2.
Nonetheless, when all reasonable causes for subjection (such as care, kindness, wisdom, etc.) are absent, the wife is still to be subject to the husband as unto the Lord. Let her not leave her husband (1Co. 7:13).
3.
The wifes subjection does not mean that she has no moral or personal dignity. Her subjection is not servile. She is entitled to respect. She was created to be a helper, not a slave. Her service should not have to be done with fear and trembling. The husband has no authority to speak bitterly against her (Col. 3:19). He has no authority to beat or abuse her.
Fact Questions
283.
A womans subjection to her husband is like her subjection to whom?
284.
What organic relationship does the husband bear to the wife that Christ also bears to the church (Eph. 5:23)?
285.
Christ is indeed head of the church, but what other relation does He have to the body (Eph. 5:23)?
286.
In what things are the wives to be subject to their husbands (Eph. 5:24)?
Text (Eph. 5:25-26)
25 Husbands, love your wives, even as Christ also loved the church, and gave himself up for it; 26 that he might sanctify it, having cleansed it by the washing of water with the word.
Thought Questions (Eph. 5:25-26)
322.
Whose example is a husband to imitate in his love for his wife?
323.
Is the husband expected to give himself up for his wife?
324.
Christ desired to sanctify the church (Eph. 5:26). Is this something that is done at one time, or something that requires a lifetime? When and how are we sanctified? (See 1Co. 6:11.)
325.
To what does the washing of water refer? What reasons or supporting Scriptures can you give for your answer?
326.
How does the word go along with the washing of water?
Paraphrase
25.
Husbands, love your wives, just as Christ loved the church so much that he was willing to give himself up and die for her.
26.
Christ gave himself for the church that he might sanctify (purify and consecrate) her through the washing of water in baptism, and this is done wherever the word is taught.
Notes (Eph. 5:25-26)
1.
Wouldst thou that thy wife should obey thee as the church obeys Christ? Do thou then care for her, as Christ for the church, even if thou must lay down thy life for her shrink not, shouldst thou suffer even this. Thou hast not yet matched all that which Christ hath done, For thou doest this after thou hast already won her, but he sacrificed himself for her that turned away from him and hated him; and when she was thus disposed, he brought her to his feet not by threats, or insults, or terror, or any such thing, but by this great solicitude. So do thou conduct thyself toward that wife of thine. – – – Her that is the partner of thy life, the mother of thy children, the spring of thy joy, thou must not bind by terror and threats, but by love and gentleness. (Chrysostom)
2.
The love of husband for wife is not that of passion, but of soul-love.
3.
The church is to be sanctified as a result of Christs sufferings. Because He died, we may be made righteous in the sight of God. The bride-groom relationship with Christ is the strongest possible reason for godly life on the part of the church.
4.
The washing of water has been interpreted as referring to baptism by most commentators, both ancient and modern. (Compare Heb. 10:22, and Tit. 3:5) There have been some advocates of salvation by faith only who have tried to prove that the water mentioned here does not refer to baptism, and that Christian baptism has nothing to do with salvation or sanctification. Such interpretations are obviously not an effort to present what the Scriptures say, but to prove by the Scriptures the doctrines that one already believes.
5.
It is plainly inferred in Eph. 5:26 that the entire church has been baptized.
6.
With the word is literally translated in word. Wherever the Word of God has been taught, there Christ has cleansed the church by the washing of water. This plainly indicates that hearing and believing the Word must precede baptism.
This interpretation of with the word is in accord with Mar. 16:15-16, which describes the process of salvation as being (1) preaching the gospel (or the Word), (2) faith, (3) baptism, (4) salvation.
7.
The tense (aorist) of having cleansed indicates that the cleansing is one specific action, rather than a progressive cleansing. This cleansing, or sanctification, takes place when we are baptized.
Fact Questions
287.
What is the essential duty of husbands to wives?
288.
How much did Christ love the church?
289.
By what is the church sanctified?
290.
How is the phrase with the word literally translated? What part does the word have in our being cleansed?
Text (Eph. 5:27)
27 that he might present the church to himself a glorious church, not having spot or wrinkle or any such thing, but that it should be holy and without blemish.
Thought Questions (Eph. 5:27)
327.
What did Christ do that He might present the church to Himself? (See Eph. 5:25-26.)
328.
When will the church be presented to Christ?
329.
What distinction would you make between a spot and a wrinkle? Applying these terms to the church, what might be called a spot, and what might be called a wrinkle?
330.
Is the church to put on her own wedding garments, or is she to be adorned by the Lord (Rev. 19:7-8)?
331.
When, if ever, will the church be without spot or wrinkle?
Paraphrase
27.
Christ cleanses the church by the washing of water with the word for this purpose: that he may at his second coming present the church to himself, glorious, not in material garments, but in the beauty of righteousness, a church not having spot from external defilement, nor wrinkle from lack of care of her garments, but that it should be holy and without any blemish.
Notes (Eph. 5:27)
1.
The church shall be presented to Christ at His second coming (1Th. 4:16-17).
2.
The church in this world will never become faultless. But since salvation is a gift of grace, and not a matter of merit and moral perfection, the church will be caught up to her bridegroom without spot or wrinkle, washed white in the blood of the Lamb.
Without spot or wrinkle may refer to the perfection of the bodies of the saints, as well as to their spirits. Our present mortal bodies cannot inherit the kingdom of God. But when we are caught up with the Lord we shall have been transformed in body (1Co. 15:51-52).
3.
It is pure delight to be joined to Christ as a bride to a husband. The joy of being married to Christ is rapturously pictured in the Song of Solomon and in Isa. 62:4-5. We can call ourselves Beulah, which means Married.
Fact Questions
288.
What kind of a church does Christ desire to present to Himself?
289.
What defects is the church not to have when she is presented to Christ?
Text (Eph. 5:28-30)
28 Even so ought husbands to love their own wives as their own bodies. He that loveth his own wife loveth himself: 29 for no man ever hated his own flesh; but nourisheth and cherisheth it, even as Christ also the church; 30 because we are members of his body.
Thought Questions (Eph. 5:28-30)
332.
Is the husband to love his wife in the same degree as he loves his own body? Or is he to love her as being a part of his body? What is the difference between the two ideas?
333.
How can it be that he that loves his wife loves himself?
334.
How does Christ nourish the church?
335.
Is the church married to Christ, or just engaged to Him?
Paraphrase
28.
Seeing that Christ loved the church so much that he gave himself up for it, men ought also to love their own wives as their own bodies. Indeed, the one who loves his wife loves himself, for she is as much a part of him as his own flesh.
29.
And no one ever hated his own flesh, as a man would be doing if he did not love his wife. Rather, a man feeds his flesh to maturity and keeps it warm, just as Christ also nourishes and cherishes the church.
30.
For we, the members of the church, are members of Christs body, even as a husband and wife are one body.
Notes (Eph. 5:28-30)
1.
Husbands are not to love their wives in the same degree that they love their own bodies, but they are to love their wives as being one body with themselves. The wife is part of the husband, The two are one flesh, The idea that the two are one makes love a compelling necessity, and not just a matter of condescension.
2.
Nourish means to feed, feed to maturity, support, etc. Cherish means to warm, keep warm, to cherish with tender love.
3.
It is a priceless thought to consider that Christ nourishes the church and cherishes her with the same warmth that a husband loves his wife. But indeed He does this, because we are members of His body, even as a husband and wife are one body. Christ nourishes the church with daily bread and food for the soul.
4.
The phrase in the King James Version, of his flesh and of his bones is not found in the best and oldest manuscripts of the Bible. Therefore it is not included in the text of the Revised Version.
5.
We may be members of the body of Christ. But the body (the church) does not exercise the authority of Christ. The head is the seat of all the authority. The body is subject in all things to the head. The church is not an authoritarian institution. (See notes on Eph. 1:20-23.)
6.
The church is technically only engaged to Christ. The marriage supper of the Lamb is yet to come (2Co. 11:2; Rev. 19:7), but in Bible times the engagement was practically as binding as the marriage.
Fact Questions
290.
Husbands are to love their wives as their own………………
291.
He that loveth his wife loveth………………
292.
What two things does a man do for his own flesh that he should do for his wife?
293.
Christ nourishes and cherishes the church because we are what (Eph. 5:30)?
Text (Eph. 5:31-32)
31 For this cause shall a man leave his father and mother, and shall cleave to his wife; and the two shall become one flesh. 32 This mystery is great: but I speak in regard of Christ and of the church.
Thought Questions (Eph. 5:31-32)
336.
What was the background of the original decree commanding that a man should leave his father and mother (Gen. 2:21-24)?
337.
What was the original cause for which a man was commanded to leave his father and mother and cleave to his wife (Mat. 19:4-5)?
338.
How could the original command to Adam have had reference to Christ and the church when the church was not in existence at that time?
339.
What does the expression, the two shall become one flesh mean (Compare 1Co. 6:16.)
340.
Why is the relationship between Christ and the church called a mystery? Would you have ever imagined that Adam and Eves marriage was designed to represent the relation between Christ and the church?
341.
Can Christ be said to have left His Father for His wife?
Paraphrase
31.
Now because God created mankind male and female, they were enjoined that the man should leave his father and mother and be inseparably united to his wife, being joined in fleshly union and in spiritual union.
32.
This relationship between Adam and Eve contained a great mystery, a hidden meaning not originally made known, namely that their marriage relationship was not spoken only of them, but had reference to the relationship between Christ and the church.
Notes (Eph. 5:31-32)
1.
It is almost staggering to find that the original marriage of Adam and Eve was designed to represent the relationship between Christ and the church. But there are many points of resemblance:
a.
Eve was taken from the side of Adam. The church in like manner came from the side of Christ, for the church was purchased with His blood, which came from His side.
b.
Man was told to forsake parents for his bride. Christ forsook heaven to come to earth to win His bride.
c.
Adam loved Eve. Christ loves the church.
d.
There was only one wife for Adam (Mal. 2:15-16), only one bride, one church, for Christ (Eph. 4:4).
e, The marriage of Adam and Eve was permanent for their lifetime. The marriage of Christ and the church will be permanent for their lifetime, eternity.
2.
When we stop to think about it, it is hard to conceive of any reason why Eve should have been made from the rib of Adam unless God intended to illustrate the relation between Christ and the church. Eve could have been made from the dust as Adam was (and presumably the animals also). However, the appropriateness of the manner in which she was made becomes evident when we realize that it pictures the manner in which Christ produced the church.
3.
The union between the Lord and His people was first conceived, then marriage was devised and employed as an illustration of the relationship. Marriage was not created first, and then later used as an illustration of the union of Christ and the church.
4.
Cleave to means to glue upon, glue to, join ones self closely to. When two pieces of wood are well glued together, the wood will break before the glue-joint does. Likewise in the marriage bond, the husband or wife should die before the marriage bond breaks.
5.
The Vulgate (Latin Bible) says in Eph. 5:32 sacramentum hoc magnum est, which means, This is a great sacrament, Upon this erroneous translation of This mystery is great, the Roman church has proclaimed that marriage is one of the sacraments of the church. By controlling the marriages of its people, the Roman church holds an almost unbreakable grip upon the lives of its members.
Fact Questions
294.
To whom, and when, was the statement first made, For this cause shall a man leave his father and mother?
295.
What is the significance of the verb, cleave?
296.
The application of Gen. 2:24 to Christ and the church is called a great…………….
Text (Eph. 5:33)
33 Nevertheless do ye also severally love each one his own wife even as himself; and let the wife see that she fear her husband.
Thought Questions (Eph. 5:33)
342.
Does the fact that Gen. 2:24 has reference to Christ and the church exclude its application to husbands and wives?
343.
What degree of fear is a wife to have toward her husband?
Paraphrase
33.
Notwithstanding the fact that the original marriage decree was intended to show the relation of Christ and his church, its application to human marriage remains unaffected, and thus each man must love his own wife as being part of himself, and likewise let the wife take care to reverence and obey her husband.
Notes (Eph. 5:33)
1.
Marriage is regulated by divine commandments. The husband MUST love his wife. The wife MUST be in subjection to her husband. They MUST cleave together as long as they both shall live. To do otherwise is sin.
2.
The fact that Gen. 2:24 had reference to Christ and the church certainly does NOT exclude its application to husbands and wives.
3.
See the notes on Eph. 5:28 concerning the identity of the wife with her husband, and the consequent necessity of the husband loving his wife as himself.
4.
Fear The wife is not expected to fear her husband as a slave fears a tyrannical master, but rather as the church fears Christ. This is a blend of respect, love, gratitude and subjection.
Fact Questions
297.
According to Eph. 5:33, the wife is to…………….her husband.
Fuente: College Press Bible Study Textbook Series
(21) Submitting yourselves one to another in the fear of God.In grammatical construction this clause is connected with the preceding verses; in point of idea it leads on to the next section, which treats of the three-fold submission of wives to husbands, children to parents, slaves to masters. There is, however, a certain connection of idea with the preceding section also, and especially with the encouragement of a Christian enthusiasm in the last clause. The strong and frequent emphasis laid in the New Testament on subjection, whether (as in Rom. 13:1-7; 1Pe. 2:13-17) to the civil powers, or (as here, in Col. 3:18 to Col. 4:1, and 1Pe. 2:18 to 1Pe. 3:7) to domestic authority, or (as in 1Th. 5:12-13; 2Th. 3:6; 2Th. 3:14-15) to ecclesiastical authority, probably indicates some tendency, in the first exuberance of Christian liberty and enthusiasm, to disregard the wholesome restraints, laws, and conventions of outward life. Hence St. Pauls general caution here, prefatory to the more detailed teaching of subjection which follows.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
21. Submitting yourselves Dr. Eadie thinks this “introduces a new train of thought;” but, on the contrary, it is only the finishing of the thought of the paragraph. The joyous melody of the heart which it inspires is to be sustained, and discords avoided, by mutual concession, nay, mutual submission, in honour preferring one another. Hence this submitting yourselves one to another strictly co-ordinates with, and completes, the speaking to each other in, etc., of Eph 5:19. In the fear of (not by the best readings God, but) Christ. Overlying and regulating our mutual joy and submission, is our loving fear of our loving and adorable Messiah.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Subjecting yourselves one to another in the fear of Christ.’
The exuberance of the Spirit does not lead to wild abandon but to thoughtful consideration for others and humility. Each is to be ‘subject to’ the other and responsive to the whole. While the church is full of individuals it should be of individuals subject to one another for the good of the whole.
‘In the fear of Christ.’ A reminder that while we rejoice in His goodness and exult in His love, we must still remain in awe of His power and authority.
Fuente: Commentary Series on the Bible by Peter Pett
Submission in Personal Relationships to Others – After a saint has learned to walk in love with a renewed his mind and learned how to stay filled with the Holy Spirit, he is then able to walk carefully, or wisely, by submitting himself to one another in every type of social relationship. This is accomplished by walking circumspectly in the fear of the Lord as His servants because submission to God and others contradicts the will of the flesh. It is this walk of submission that allows the anointing of the Holy Spirit to become strong in our inner man.
The role of submission will become a dominant theme in Eph 5:21 to Eph 6:9 as Paul tells us to walk in submission in our family and working relationships, which means in every relationship we may have in society. Paul conveniently gives us a clear definition of the word submission in Eph 4:2-3 by using the words lowliness, meekness, longsuffering, forbearing in love, unity, and peace. There is no better definition of the phrase “submitting yourselves to one another” (Eph 5:21) on proper human relationships than is found in these two gentle verses that open Paul’s discourse on our high calling in Christ Jesus. Thus, Paul has come full circle expounding upon our high calling, which can only be fulfilled by joining the body of Christ, renewing our mind, staying filled with the Holy Spirit, and submitting to one another in the fear of the Lord so that we can engage in spiritual warfare.
Eph 4:2-3, “With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavouring to keep the unity of the Spirit in the bond of peace.”
It is man’s carnal, human nature to take control in relationships, to dominate over others. Paul is teaching us submission, which is in direct contradiction against the flesh. The only way that a believer can do this is to stay filled with the Spirit as discussed in the preceding passage of Eph 5:18-20. Note:
Gal 5:16, “This I say then, Walk in the Spirit, and ye shall not fulfil the lust of the flesh.”
This passage of Scripture teaches us submission in the three major areas of social relationships; marriage, parenthood, and work.
Outline Here is a proposed outline:
1. Submission to All Eph 5:21
2. Submission in Marriage Eph 5:22-33
3. Submission in Parenting Eph 6:1-4
4. Submission at Work Eph 6:5-9
Eph 5:21 Submission to All – Eph 5:21 serves as an introductory verse to Eph 5:22 to Eph 6:9 regarding the issue of submission. The principle laid forth in this verse undergirds every relationship in society that follows: marriage, parenting, servanthood, and leadership. Submission expresses the moral fiber that holds the Church as well as society together.
Submission and Servanthood in all of Creation – Everything that God created was designed to give itself in divine service in order to fulfill its destiny and purpose. The sun gives its light in order to sustain life on earth. The land was created as a habitat for creeping creature and the beasts of the earth. The waters were created as a habitat for fish. The sky was created to serve as a habitat for birds. Thus, the sun, moon, stars, earth, seas and sky were created to serve and support life on earth as well as to serve as signs and wonders. The plant kingdom was created to serve the animals and man. The animal kingdom was created to serve man. In fact, every plant species and animal species was created to serve mankind in a unique way. Finally, man was created to serve God.
Eph 5:21 Submitting yourselves one to another in the fear of God.
Eph 5:21
1. Wives to husbands (Eph 5:22-33)
2. Children to parents (Eph 6:6-9)
3. Servants to masters (Eph 6:5-9)
Coupled with each command of submission is a command for the head (the husband, the parent, and the master) to love the one in submission and to treat that person with kindness and consideration.
1. Husbands love wives (Eph 5:25-33).
2. Parents love children (verse Eph 6:4)
3. Masters love servants (verse Eph 6:9)
This same type of command is found in 1Pe 5:3 in the relationship of church leaders and their flocks. While the flock is to be submitted to their leaders, these church leaders are to be kind to their flock, which the Lord has set them over.
1Pe 5:3, “Neither as being lords over God’s heritage, but being ensamples to the flock.”
We find another example of this principle in the life of King Rehoboam, who was told that if he would be a servant to his people, then they would serve him (1Ki 12:7).
1Ki 12:7, “And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.”
When we examine Eph 5:21 within the context of this epistle, we see how Paul has an order to what he is teaching. The evidence that we have renewed our minds (Eph 4:17-20) and are filled with the Holy Spirit (Eph 5:1-20) is seen when we are submitted to one another, walking in an attitude of humility. If we are to have healthy relationships with other people, it requires us to submit ourselves to them at some point in that relationship. I have known people with a stubborn and rebellious heart who find it impossible to have true, long-term relationships with others. At the end of their life, they still have no true friends, having always run from these relationships when submission was required. Yes, they started many friendships; but, they had to draw the line when it came time to submit to others in order to build that relationship strong. This attitude of self-centered pride ruins marriages, jobs, and every area of one’s life. The only way to truly live a life of submission is with the fear of the Lord dominating one’s heart, something that a person cannot have unless he is a part of a local fellowship, renewing his mind with God’s Word, and purifying his heart to stay filled with the Holy Spirit. Thus, Paul adds the phrase “in the fear of the Lord” to this divine truth of submitting to one another. Arthur Patzia notes how this phrase echoes throughout this passage as Paul charges the wives to submit to their own husbands as unto the Lord (Eph 5:22), as the husbands are to love their wives as Christ loves the Church (Eph 5:25), as children are to obey their parents in the Lord (Eph 6:1), as parents are to raise their children in the nurture and admonition of the Lord (Eph 6:4), as slaves are to obey their masters as to the Lord (Eph 6:7), and as masters are to be forbearing with their slaves knowing that Christ is their Master in heaven. [150]
[150] Arthur G. Patzia, Ephesians, Colossians, Philemon, in Understanding the Bible Commentary Series (Grand Rapids, MI: Baker Books, 2011), 277.
Illustration – The Lord spoke to Joyce Meyer and said, “Submission is not an act we put on, but rather an attitude of the heart.” [151] Kenneth Hagin says that submission means to give in to one another. [152] Submission is the opposite of insisting upon your own way of doing things. Submission is an attitude of humility.
[151] Joyce Meyer, Enjoying Everyday Life (Fenton, Missouri: Joyce Meyer Ministries), on Trinity Broadcasting Network (Santa Ana, California), television program.
[152] Kenneth Hagin, The Woman Question (Tulsa, Oklahoma: Faith Library Publications, c1983, 1984), 12.
Fuente: Everett’s Study Notes on the Holy Scriptures
Eph 5:21. Submitting yourselves one to another Though this verse, in grammatical construction, be joined to the foregoing discourse, yet it ought to be looked upon as introductory to what follows, and to be a general rule given to the Ephesians, to submit to those duties which the several relations that they stood in to one another required. After this general exhortation to the discharge of the relative duties, the Apostle proceeds to the particular consideration of the several relations of husbands and wives, parents and children, masters and servants; which he might rather choose to insist on, as some were ready to imagine that Christian converts were released from any further obligation to those who still continued in a state of heathenism. The Apostle therefore presses it upon them to shew a due regard to relative duties, in whatever station they were placed; and to remember that Christian privileges by no means excused them from the duties resulting from natural and civil relations of life, but rather enforced the obligations they were under to observe them: and if these duties were incumbent upon Christians towards relations of all kinds, even though they bore the character of unbelievers, much more were they engaged to practise them toward such, as were related to them, not only by the ties of nature or of civil institution, but also by the more endearing bonds of grace. See 1Co 7:10-24; 1Ti 6:1-2.
Fuente: Commentary on the Holy Bible by Thomas Coke
Eph 5:21 f. [270] The words . . . still belong to Eph 5:20 (so Lachmann, Tischendorf, Bleek), parallel to the . . . , adding to this relation towards God the mutual relation towards one another . Then begins with a new section, into the first precept of which we have to take over the verb from the just used, namely, (Elzevir) or (Lachmann). Calvin, Zanchius, Koppe, Flatt, Meier, Matthies, and others (comp. also Reiche, Comm. crit. p. 183), incorrectly hold that the participle is to be taken imperatively ; in that case an to be supplied in thought must, as in Rom 12:9 , have been suggested by the context. Olshausen quite arbitrarily proposes that we supply mentally: “ are all believers .” If the new section was to begin with ., then . . . . would have to be regarded as an absolutely prefixed general attribute, to which the special one afterwards to be adduced would be subordinate (“inasmuch as ye subject yourselves in the fear of Christ, the wives ought,” etc.). It would not militate against this view, that in the sequel only the of the wives follows, while the of the children and servants , in chap. 6, can no longer be brought into connection with our . For often with the classical writers also, after the prefixing of such absolute nominatives, which have reference to the whole collectively, the discourse passes only over to one part (not to several); see particularly Ngelsbach, z. Ilias , Exo 3 , p. 385 f. But against it may be urged the consideration that has no special verb; such a verb, and one correlative as to notion with . , could not but be associated with it.
On the thought , comp. 1Pe 5:5 ; Clem. Cor. 1:38.
] is the fundamental disposition, in which the is to take place. And Christ is to be feared as the judge . Comp. 2Co 5:11 ; 1Co 10:22 .
] to their own husbands . Without being misunderstood, Paul might have written merely , but serves to make the obligation of the palpable in its natural necessity; for what a wife is she, who refuses obedience to her own husband! So also Stobaeus, S. 22: , , , , . Throughout the N.T. never stands in place of the mere possessive pronoun, but has always, as also with the Greeks, an emphasis to be derived from the connection, even at Mat 12:5 ; Mat 15:14 (see in loc. ); 1Pe 3:1 ; and Tit 2:5 (where the relation is as in our passage). This in opposition to Winer, p. 139 [E. T. 192], and at the same time in opposition to Harless and Olshausen, who (comp. also Dorville, ad Charit. p. 452) see in nothing more than a designation which has become usual for the husband . From the very context, in itself is husband (Hom. Od. xix. 294; Mat 1:16 ). That which, on the other hand, Bengel finds in : “etiamsi alibi meliora viderentur habere consilia,” is imported.
] By this is not meant the husbands (Thomas Aquinas, Semler), which must have been , but Christ , and expresses the mode of view in which the wives are to regard their obedience towards the husbands, namely, as rendered to the Lord ; comp. Eph 6:6-7 . For the husband (see what follows) stands in relation to the wife not otherwise than as Christ to the church; in the conjugal relation the husband is the one who represents Christ to the wife, in so far as he is head of the wife, as Christ is the Head of the church. To find in the mere relation, of resemblance (“uxoris erga maritum officia similia quodammodo sunt officiis Christianorum erga Christum ,” Koppe) is erroneous on account of what follows; the passage must have run in the form , which Erasmus has imported into his paraphrase: “non aliter, quam ecclesia subdita est Domino Jesu.” We may add that the view of Michaelis that here and Col 3:18 the teachings as to marriage are directed against errors of the Essenes (comp. 1Ti 4:3 ) is the more to be regarded as a fiction, inasmuch as Paul is speaking not of the propriety of marriage, but of the duties of the married life.
[270] A more sublime, more ideal regulation of the married state is not conceivable than that which is here set forth by the apostle, vv. 21 33, and yet it is one which has flowed from the living depth of the Christian consciousness, and hence is practically applicable to all concrete relations.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2121
THE MARRIAGE UNION
Eph 5:21-33. Submitting yourselves one to another in the fear of God. Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. Husbands, love your wives, even as Christ also loved the Church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall he joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the Church. Nevertheless let every one of you in particular so love his wife even as himself; and the wife see that she reverence her husband.
AMONGST those who are attached to the peculiarities of the Gospel, it is often a subject of regret, that the great mass of nominal Christians are not acquainted with its principles. But I am inclined to think, that there is nearly the same occasion for regret, that many who profess, and actually have attained, somewhat of vital godliness, are but very imperfectly instructed in its duties. The sublimer parts of morality are really almost as little known as the deeper mysteries of our holy religion. Take, for instance, the conduct enjoined in the fourteenth chapter of the Epistle to the Romans: I doubt whether there be many who would have written such a piece of casuistry: and few, I fear, would have approved of it when written, if it had not come forth with the authority of a divine revelation. What a paradox would it appear to the generality, if I were to tell them, that the very same act, under different circumstances, might be an acceptable service and a damning sin; and the whole difference consisting in its being done in the presence of one who approved of it, or of one who doubted its lawfulness! Yet such is the Apostles determination respecting the practice of things indifferent in themselves; and which become bounden duties, or fatal sins, according to the views which they have who do them. I could, if there were time, illustrate the sublimity of the Christian code, in reference to all our most acknowledged duties: but I shall confine myself to the subject more appropriate to the present occasion [Note: An extemporaneous Address at the Marriage of a Friend.]. St. Paul, in this passage, places the duties of man and wife in a light peculiarly simple and beautiful. He comprehends both under one single term: Wives, submit: Husbands, love. Thus far we are prepared to approve of his requisitions; the duties respectively belonging to the two parties being generally acknowledged. But, if I should proceed to place these requisitions in their true light, and insist upon them in their full extent, I am not sure that I should not excite, amongst the less-instructed part of us at least, a measure of surprise. Yet I am not afraid, but that, if in the former part of my observations I should appear to bear somewhat hard upon the female sex, I shall, before I close the subject, find a perfect acquiescence on their part, when they shall see what provision God has made for their happiness in wedded life. But I shall be careful to speak nothing myself: I shall only bring before you what the Apostle has spoken: and if his demands appear to be too severe, I shall shelter myself under his wing; being well assured that you will all yield to his authority, without gainsaying.
You must have observed, that in all the passages of Scripture where the relative duties are insisted on, those of the inferior are always stated first. Nor is this without reason: for they are all enjoined by God: and, however difficult they may appear, especially where the superior neglects to perform the duties assigned to him, they must all be observed from a regard to the authority of that God who has imposed them; nor must any one imagine, that his duties are a whit the less incumbent on him because the superior neglects his. Power, in whomsoever it is vested, is Gods: and the person bearing it, so far as it is truly committed to him, is Gods representative and vicegerent. And I conceive, that this is the reason of that order, which, from being uniformly observed in the Scriptures, we may well suppose to have been wittingly and wisely fixed.
The submission of the wife to her husband must be entire, cheerful, uniform, as unto the Lord, because the husband is as truly the head of the wife, as Christ is the Head of the Church. And I hope I shall not appear to speak too strongly, if I say, that there is no other limit to her submission to her earthly lord, than to her heavenly; unless he require any thing that is contrary to the will of God: for then she must yield to that authority which is paramount, and obey God rather than man. I certainly feel, that, in speaking thus, I may appear to require too much of the wife, and to place her almost on the footing of a slave. But you yourselves shall judge. Tell me what is the meaning of those words, As the Church is subject unto Christ, so let the wives be to their own husbands, in every thing? I confess to you that this appears somewhat harsh; and I should not have dared to utter it myself. But I am not at liberty to soften it, or to introduce into Gods word any qualifying expressions, to lower the standard he has given us. You yourselves see the comparison which is instituted by God himself, and the extent of the requisition that is made. Had the comparison been omitted, we might possibly have thought that the expression, every thing, was, what is confessedly common in the Scriptures, an universal term put for a general; and that, consequently, it did admit of some modifications and exceptions. But who will so construe the obedience which the Church owes to Christ? If, then, we cannot so limit the requisition in the one case, neither can we in the other: and, consequently, in our statement of the duties of a wife, we must take the ground which is laid in Scripture, and set forth the will of God as it is plainly declared in the inspired volume.
But, though so much is required of the wife, that I could not have ventured to state it in any terms but those of Scripture itself, I must candidly acknowledge that I account it a rich mercy to the wife that her duty is thus highly stated and plainly declared. For it must of necessity happen, in a married state, that some differences of opinion should occasionally arise, and a contrariety of inclination also occur, in reference to some points: and if God had not determined beforehand whose judgment should preponderate, and whose will should stand, there might be collisions, which might painfully interrupt domestic harmony. But God, having required unqualified submission on the part of the wife, has cut off all occasion for discord; I may almost say, all possibility of it, where the wife understands her duty, and is ready to perform it. Of course, a modest statement, both of her sentiments and wishes, may be given: but where her husband cannot by these means be persuaded, she has no alternative left: obedience is the course which God has ordained for her; and she should pay it cheerfully, as unto the Lord.
If this appear, as I fear it will, an hard saying, I am happy to say, that that impression will soon be removed, by stating, in the next place, the duties of the husband. Husbands, love your wives. And what difficulty is there in obeying the commands of love, or in submitting to its dictates?
But here we observe, in relation to him, the counterpart of the comparison which has been before made in relation to the wife. Is the wife to submit to her husband as unreservedly as the Church submits to Christ? Know ye, that the husband is to love his wife as truly and tenderly, yea, and, as far as it is possible, to the very same extent too, as Christ has loved the Church. Let us contemplate this a little; and we shall subscribe heartily to all that has been before spoken. Consider how the Lord Jesus Christ has loved the Church. She was altogether alienated from him, and incapable of adding to his happiness; yet did he disrobe himself of all the glory and blessedness of heaven, yea, and assume our nature, and bear our sins in his own body on the tree, on purpose to bring his Church into a full and everlasting participation of his kingdom and glory. And now that he has done this, he imposes no one command on her but what conduces to her happiness: and if in any thing he thwart her inclinations, he does it for her good; consulting, in every thing, not his own sovereign will, but her present and eternal welfare. Now, let us suppose a husband to act on this principle: let us suppose him ready to exercise self-denial, to the utmost possible extent, for the good of his wife: let us suppose him so to pant after her happiness, as to be willing to do any thing, or suffer any thing, in order to promote it: let us suppose him never to propose any thing to her, but for her good; and never, in any instance, to thwart her, but with a view to her truest happiness: methinks she would never complain of the extent of her duty to him; it would be all easy, all delightful. Let it be remembered, then, that this is the husbands duty to his wife. But as, in the former case, I confined myself to the very words of Scripture, so will I do in this; lest I appear to over-state the duty on the husbands part. Husbands, love your wives; even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious Church, not having spot or wrinkle, or any such tiling, but that it should be holy, and without blemish. Let there be such tender, affectionate, self-denying exertions on the husbands part, to promote the welfare and happiness of his wife; and what returns will not she readily make to him? Verily, submission to his will, will be not so much her duty as her delight.
As for the other comparison contained in this passage, namely, of the man loving his wife as his own flesh, I forbear to make any observations upon it, wishing to detain you as short a time as possible.
There is one thing only that I will add, which will be applicable to us all. Hitherto I have dwelt chiefly on those points which the occasion has suggested: but let us not forget, that the whole Church of Christ is his bride; and that the duty of a wife towards her husband, as set forth in this passage, may serve to shew us, in some measure, our duty towards our heavenly Lord. Does a wife leave her father and mother, and cleave to her husband? so must we forsake all that is dear to us in this world, to cleave unto Christ: for he has expressly warned us, that if, in coming to him, we forsake not all that we have, we cannot be his disciples. We must also fulfil his will in every thing, without hesitation and without reserve. Obedience to him must be our delight: and if, for a moment, a wish arise in our minds that is contrary to his will, we must sacrifice it instantly; and say, Not my will, but thine be done. Thus, whilst the mystery concerning Christ and his Church is mystically fulfilled in our dear friends who are about to be joined together in the bonds of matrimony, it will be literally and spiritually fulfilled in us.
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
21 Submitting yourselves one to another in the fear of God.
Ver. 21. Submitting yourselves ] This is a general admonition to all inferiors, whose duties are afterwards described. Thus in the second table of the law, the fifth commandment for order and obedience is fitly premised to the following precepts.
In the fear of God ] This frameth the heart to a ready and regular submission. Hence that saying of Luther, Primo praecepto reliquorum omnium observantia praecipitur, The first commandment includes the other nine.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Eph 5:21 . : subjecting yourselves one to another . The connection of this clause is by no means clear. It is taken by not a few (Calv., Matthies, etc.) as an independent clause, the participle being dealt with as an imperative. But there is nothing to suggest the which would have to be supplied. To relate the clause to the paragraph which follows means that it is the introductory, general statement, of which we have a particular application in what is said of the . But in that case we should expect the duty of the to be conveyed by a noun distinct from , but denoting a form of behaviour that would come easily under the comprehensive duty expressed by the participle. It is best to connect the clause, therefore, with what precedes it, and to take it as a fourth coordinate clause, giving yet another way in which the condition of being “filled with the Spirit” should express itself. The former three dealt with spiritual converse, praise, and thanksgiving; this one deals with what is due from ourselves to others. It is appended to the other three as a summary statement of duty in our relations one to another, of which particular applications are to be made. Thus it leads easily on to the special obligations which are next enforced. The same comprehensive statement of Christian duty in our earthly relations as summed up in the one idea of mutual , in contrast with pagan self-seeking and self-assertion, is given in 1Pe 5:5 . [ ]: in the fear of God [ of Christ ]. The reading of the TR, , is that mostly of the cursives and a few Fathers. It must give place to , which is given by [591] [592] [593] [594] [595] , Vulg., Syr., Boh., etc., and is accepted by LTTrWHRV. Other variations occur, e.g. , in D and in [596] . The phrase “in the fear of Christ” occurs only this once. Reverence for the Lord Himself was the spirit in which this great duty of mutual subjection was to be fulfilled.
[591] Codex Vaticanus (sc. iv.), published in photographic facsimile in 1889 under the care of the Abbate Cozza-Luzi.
[592] Codex Sinaiticus (sc. iv.), now at St. Petersburg, published in facsimile type by its discoverer, Tischendorf, in 1862.
[593] Codex Alexandrinus (sc. v.), at the British Museum, published in photographic facsimile by Sir E. M. Thompson (1879).
[594] Codex Angelicus (sc. ix.), at Rome, collated by Tischendorf and others.
[595] Codex Porphyrianus (sc. ix.), at St. Petersburg, collated by Tischendorf. Its text is deficient for chap. Eph 2:13-16 .
[596] Codex Boernerianus (sc. ix.), a Grco-Latin MS., at Dresden, edited by Matthi in 1791. Written by an Irish scribe, it once formed part of the same volume as Codex Sangallensis ( ) of the Gospels. The Latin text, g, is based on the O.L. translation.
Fuente: The Expositors Greek Testament by Robertson
Submitting. Same as “subject”, Eph 5:24.
God. The texts read “Christ”.
Fuente: Companion Bible Notes, Appendices and Graphics
Eph 5:21. , to one another) Now he proceeds to treat concerning our duty to others; and the foundation of this is the fear of Christ,[87] which derives its motives from the Christian faith; 1Pe 2:13. A rare phrase; comp. 2Co 5:11; 1Co 10:22.
[87] Namely, this reading, , which the older Ed. had judged not quite certain, both the margin of the 2d Ed. reckons as quite certain, and the Germ. Vers. expresses it.-E. B.
AB Vulg. read ; D()f read ; Gg read ; Rec. Text, , without good authority.-ED.
Fuente: Gnomon of the New Testament
Eph 5:21
Eph 5:21
subjecting yourselves one to another-They were to submit to each other in the relationships they stand as defined in the following verses. [There is, however, a certain connection of idea with the preceding section also, and especially with the encouragement of a Christian enthusiasm in the last clause. The strong and frequent emphasis laid in the New Testament on subjection, whether to civil powers (Rom 13:1-7; 1Pe 2:13-17); domestic authority (Eph 6:1-9; Col 3:18-24; 1Pe 2:18 to 1Pe 3:7); or to those whom the Lord has placed over the church (1Th 5:12-13; 2Th 3:14-15), probably indicate a tendency in the first glimpse of Christian liberty, to disregard the wholesome restraints, laws of daily life. Hence the caution here, preparatory to the more detailed teaching of subjection which follows.]
in the fear of Christ.-But all submission must be in the fear of the Lord. He is to stand first in our fear, then his fear to regulate our submitting to each other in the different relations. The submission of the wife to the husband, the child to the parent, the servant to the master, when other motives fail, because the Lord requires it, is accepted by God as service to him, which he will reward.
Fuente: Old and New Testaments Restoration Commentary
submitting: Eph 5:22, Eph 5:24, Gen 16:9, 1Ch 29:24, Rom 13:1-5, 1Co 16:16, Phi 2:3, 1Ti 2:11, 1Ti 3:4, Heb 13:17, 1Pe 2:13, 1Pe 5:5
in: 2Ch 19:7, Neh 5:9, Neh 5:15, Pro 24:21, 2Co 7:1, 1Pe 2:17
Reciprocal: Exo 20:12 – Honour Rth 2:7 – I pray Pro 16:6 – by the Luk 2:51 – and was Act 9:31 – and walking Act 10:35 – feareth Col 1:7 – a Jam 4:7 – Submit
Fuente: The Treasury of Scripture Knowledge
(Eph 5:21.) -Submitting yourselves to one another in the fear of Christ. Rom 13:1; 1Pe 2:13; 1Pe 5:5. The authority for is so slight, that it need not be recounted. This additional participial clause, which concludes the paragraph, forms also a link between it and the next. Indeed, it commences a new section in Knapp’s edition, and Olshausen inclines to the same opinion, but the participial form forbids such a supposition. Chrysostom joins the clause to the former verses, and his arrangement is followed by Rckert, Meier, Estius, Meyer, Harless. Winer, 45, 6. Olshausen mistakes the connection when he wonders how an advice to subordination can be introduced as a sequel to spiritual joy. But the participle is joined to , and has no necessary or explanatory connection with the other dependent participles preceding it. It introduces a new train of thought, and is so far connected with the previous verb, as to indicate that this reciprocal deference has its root and origin in the fulness of the Spirit. It would perhaps be going too far to say, that as the phrase, be not drunk with wine, is related to the clause, be filled with the Spirit, so this connected verse stands opposed, at the same time, to that self-willed perversity and that fond and foolish egotism which inebriety so often creates. It is out of all rule, on the part of Calvin, Zanchius, Koppe, Flatt, and Matthies, to take the participle as an imperative. The words describe the element of this submission. It is reverential submission to Christ. Act 9:31; 2Co 5:11; 2Co 7:1; 1Pe 3:2. here is not terror or slavish apprehension, but that solemn awe which the authority of Christ inspires. In this the mutual deference and submission commanded by the apostle must have their seat. This Christian virtue is not cringing obsequiousness; and while it stands opposed to rude and dictatorial insolence, and to that selfish preference for our own opinion and position which amounts to a claim of infallibility, it is not inconsistent with that honest independence of disposition and sentiment which every rational and responsible being must exercise. It lays the foundation also, as is seen in the following context, for the discharge of relative duty, as in the three instances of wives, children, and servants, nor is it without room for exhibition in the case of husbands, parents, and masters; in short, it should be seen to develop itself in all the relations of domestic life.
Fuente: Commentary on the Greek Text of Galatians, Ephesians, Colossians and Phillipians
Eph 5:21. Whatever the New Testament says in one place must be considered in the light of what it says elsewhere on the same subject. We know there are certain men in the church who have ruling authority over others (1Th 5:12-13; Heb 13:17). By this we must understand our present passage does not teach a promiscuous exercise of ruler-ship, for that would be devisive in its results. Thayer explains the original for submitting in this place, “to yield to one’s admonition or advice.” Such an explanation is correct since Paul adds the proviso in the fear of God. If a brother fears or reverences God, he will not give another disciple any admonition that is not in harmony with God’s will. Therefore, if any member of the body of Christ, whether official or private, gives another some admonition that is according to the will of the Lord, it is the duty of that person so admonished to heed the advice. Such an attitude if manifested by the various members of the church would prevent much of the confusion that so often divides the body.
Fuente: Combined Bible Commentary
Eph 5:21. Submitting yourselves one to another. While this precept is expounded in several directions in the sections which follow, it stands here as a fourth qualification of being filled with the Spirit (so nearly all recent commentators), not as an imperative. The connection of thought is, however, not obvious. The view of Ellicott is safe: he finds here named a comprehensive duty in regard to man (after the three duties in regard to God), the exact connecting link being thanking God for all things (for sorrows as well, submitting yourselves to Him, yea) submitting yourselves to one another.
In the fear of Christ; so all the early manuscripts. This is to be the controlling sentiment in the submission. The phrase is rare, and marks the tender, reverent attitude to Him as Head of the Body, rather than as Judge. Such submission is not cringing obsequiousness, which is always selfish; but it is opposed to rudeness, insolence, haughtiness, and kindred manifestations of unchristian temper. The relation to Christ involves humility, and only true humility can produce the submission here required. The example of Christ teaches the same lesson: The Son of man came not to be ministered unto, but to minister (Mar 10:45).
Fuente: A Popular Commentary on the New Testament
Our apostle having exhorted the Ephesians to such general duties as belong to all Christians, comes now to exhort them to the practice of relative duties, as they are members of societies, and particularly as they live in a family society one with another, as husbands and wives, parents and children, masters and servants; much of the life and power of religion appearing in the conscientious practice and performance of religious duties.
But first he gives them a general direction to submit themselves one to another in the fear of God, that is, by yielding and mutually condescending to each other, stooping to the meanest office of love and kindness one towards another; and this in the fear of God, that is, either in obedience to the command of God, which enjoins this submission, for then we perform our duty one towards another acceptably, and as we ought, when we eye the command of God in what we do: or else in the fear of God, that is, making the fear of God the rule and measure of our submission one to another; for we are by no means bound to submit ourselves in order to the pleasing of our neighbours, any farther than is consistent with that subjection and obedience which we owe to God.
Learn hence, That where that noble and divine principle of the fear of God prevaileth in the heart, it will make a man conscientiously careful of his duty towards man: the fear of God in him will have both the force of a motive to quicken him up unto, and also of a rule to guide and direct him in, that submission, which, in obedience to God is due and payable to his neighbours. Having laid down this general rule, now he comes to press us to the practice of particular duties, Wives, submit yourselves to your own husbands, & c.
Note here, He begins with the wife’s duty first, before the husband’s, probably because her duty of entire subjection is the most difficult duty, and that being conscientiously discharged, is a compelling motive to the husband to set about his duty in like manner.
Note, 2. The particular and special duty which the wife is exhorted to: and that is submission, Wives, submit yourselves. This supposes the wife’s due esteem of, and her affectionate love unto, her husband, as the root of this submission.
Note, 3. The universality and extensive nature of the command: it is to all wives, to pay this tribute of subjection to their own husbands; no honour, superiority, or antecedent dignity in the wife, no personal infirmity, no moral infirmity, nay, no error in religion, can give a discharge from this obligation: there is no wife, whatever her birth and breeding, whatever her parts or privileges may be, that is exempted from this tie of subjection to her husband; for the law of nature, the ordinance of God, and her own voluntary covenant and promise in marriage, to oblige and bind her to it.
Yet, note, 4. The qualification and manner of this submission: it must be as unto the Lord; that is, in obedience to the command of the Lord, who has given the husband power over the wife, and required and will reward, her obedience to him; or else, as unto the Lord, it pointeth out a similitude, and likeness, and resemblance, in the wife’s subjection to the husband, with that which they owe to Christ the Lord; that is, it must not be feigned, but sincere; it must not be constrained, but willing, from a complacency taken in the doing of this duty.
And lastly, as unto the Lord, that is, in all lawful things; the wife is by no means to obey the husband in any commands which are contrary to that submissive obedience which she owes to Christ, her supreme Lord. Now, with this limitation, the wife, in subjecting herself to her husband, is subject unto the Lord.
Note, 5. The reason given by the Holy Ghost for enforcing this duty of submissive obedience upon wives, For the husband is the head of the wife, even as Christ is the head of the church, & c. that is, the wife ought to submit herself to her husband, because,
1. He is her head; and, 2. Therein doth resemble Christ’s headship over his church.
Observe here, That this metaphor of an head, applied to the husband, denotes both the dignity and duty of the husband: it implies his eminency by reason of his sex; it implies his authority to govern and direct, as the head has power to guide and govern the whole body; and it points out his duty, as well as his dignity: as the head is the seat of wisdom and knowledge, so husbands should be endowed with greater measures of knowledge, and prudence, to enable them to guide and govern in the place God has set them.
And further, the apostle would have wives consider and observe that God will have some resemblance of Christ’s authority over the church, held forth in the husband’s authority over the wife. Is Christ an head of dominion and direction also to his church? so should the husband be to his wife. Doth Christ exercise his dominion and power over the church, not rigidly and tyrannically, but with meekness and gentleness? so should the husband rule.
In a word, is Christ the Saviour of the body meritoriously? so should the husband be ministeriously, to defend the wife from injuries, to supply her necessities, and to improve his whole power and authority over her for her good.
Note, 6. The manner of this subjection specified and declared: as the church is subject, so let the wife be subject. Is the church subject to Christ willingly, cheerfully, dutifully, delightfully? so let the wife be subject. Doth the church subject itself to Christ universally? so let the wife be subject in all things; not absolutely in all things, but in all things lawful, godly, and honest; nothing is excepted out of the wife’s subjection to her husband, but that which is contrary to her duty to him who commanded this subjection; when there appears little discretion in the husband’s command, then there will appear a great sense of duty in the wife’s obedience.
Fuente: Expository Notes with Practical Observations on the New Testament
Submitting To One Another
Each follower of Christ is to place himself under the control of fellow followers. This service is to be performed for others out of reverent respect for God who caused his Son to submit to death in our behalf (5:21). In yielding to her Lord, a Christian wife will place herself under the control of her husband. This is just one application of verse 21 and is limited to service that can be performed while maintaining a proper respect for the Lord (5:22).
In every organization of two or more people, someone must be the head. God’s arrangement for the family was that man should be the head ( Gen 3:16 ). This arrangement in the family foreshadowed the relationship of Christ to the church. Christ is the head of the church and she must place herself under his control. Christ came to give his life for the church, just as the husband should provide for, protect and defend his wife. Notice, church and body are used interchangeably here as Eph 1:22-23 would tell us they should be (5:23).
The church readily falls in line behind Christ like soldiers behind their commander because he has done so much for her. His great love, as shown in Calvary’s sacrifice, makes him worthy of being followed. Husbands should be followed in the same way (5:24).
Fuente: Gary Hampton Commentary on Selected Books
ARGUMENT 23
SPIRITUAL WEDLOCK
21-24. Here the apostle gives the beautiful and instructive similitude of the matrimonial alliance, unifying husband and wife, and thus vividly illustrating the mysterious unity of our Lord and his bride.
Fuente: William Godbey’s Commentary on the New Testament
Submitting yourselves one to another in the fear of God.
This thought of submission is not an exclusive thought with Paul. Peter mentions it as well. 1Pe 5:5″Likewise, ye younger, submit yourselves unto the elder. Yea, all of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble.”
Most older manuscripts show this as “fear of Christ.” The American Standard Version, Darby and the Net Bible show the fear of Christ, while Young and the King James use “fear of God.”
This relates directly to the youth just mentioned. They had the option of going their own way, but they submitted to the wisdom and spiritual leadership of their elders to find completion in their problems. Their own way might have resulted in even more problems because they would probably not have gone before the Lord for correction and forgiveness.
Not that we are scared of retribution, though that is a possibility in some cases, but submit knowing that God loves us and that He requires of us a righteous life.
This is not to say that there are to be people over others in a domineering way, but that all submit to all others as we walk through our lives and we do it with a righteous understanding of God and the ramifications of walking our own way rather than God’s.
When someone is not attending church, many go directly to a passage that relates to not assembling together, but I think this verse is much more to the point. If you aren’t in church, you cannot submit to one another. This requires presence in an assembly.
In those times when I have been outside of church due to speaking often, or to looking for a church to attend, this is one of the things I miss – having others for support and others to watch and hold me accountable to the Lord and His Word. Sometimes believers can wonder from what is right and correct when not surrounded by other believers.
Of interest is the fact that the submitting that we are to do is a passive verb which would indicate that our submission comes from some outside stimulation. The context is speaking, singing, and praying, thus it would seem that as we do these things in the local assembly we will naturally come under the submission to others that is desired. As we hear Godly sermons/lessons, as we worship God and as we commit ourselves together to prayer, we just naturally commit ourselves to a serving relationship with others in the assembly.
Now, this doesn’t speak well for the unsubmissive wife, church member or child that is in a church. This would indicate that the church ministry to those non-submitting people is either deficient or the people are not committing themselves to the ministry of the Word and the Lord.
Is it any wonder church life is so important? Is it any wonder that the leaders are going to be held responsible for their actions and ministry? Is it any wonder we ought to listen when we are in church instead of watching the birds in the tree outside the window, or counting the ceiling tiles above, or commenting to others about Mrs. Jones ugly hat?
Paul goes on to expand this thought of submitting to one another to show what he is getting at.
Fuente: Mr. D’s Notes on Selected New Testament Books by Stanley Derickson
5:21 {6} Submitting yourselves one to another in the fear of God.
(6) A short repetition of the end to which all things ought to be referred, to serve one another for God’s sake.
Fuente: Geneva Bible Notes
The fourth result of fullness with (control by) the Spirit is willingness to submit to other people, specifically believers. The opposite would be dominating others and exalting oneself over them. This attitude is only reasonable and carries over from reverence for (fear of) Christ. When God controls us, we have submissive (supportive) spirits.
Having explained the basic admonition to be filled with the Spirit (Eph 5:15-21), Paul next applied the implication of this exhortation to various groups of Christians.
"What is beyond question is that the three paragraphs which follow are given as examples of Christian submission, and that the emphasis throughout is on submission." [Note: Stott, p. 215.]
He addressed six groups: wives and husbands (Eph 5:22-33), children and parents (Eph 6:1-4), and slaves and masters (Eph 6:5-9). In each of the three pairings, the first partner is responsible to be submissive or obedient (Eph 5:22; Eph 6:1; Eph 6:5). However the second partner is also to show a submissive spirit. All are to relate to one another as unto the Lord. This is one of several "house-rule" lists in the New Testament (cf. Eph 5:22 to Eph 6:9; 1Ti 2:8-15; 1Ti 6:1-2; Tit 2:1-10; 1Pe 2:18 to 1Pe 3:7). The writings of some Apostolic Fathers also contain such lists. Luther referred to these sections as haustafel, and some scholars still use this technical term when referring to these lists. [Note: See the excursus in Hoehner, Ephesians, pp. 720-29; and Timothy G. Gombis, "A Radically New Humanity: The Function of the Haustafel in Ephesians," Journal of the Evangelical Theological Society 48:2 (June 2005):317-30.]
"Too much so-called ’holiness teaching’ emphasizes a personal relationship to Jesus Christ without any attempt to indicate its consequences in terms of relationships with the people we live and work with. In contrast to such holiness-in-a-vacuum, which magnifies experiences and minimizes ethics, the apostles spelled out Christian duty in the concrete situations of everyday life and work." [Note: Stott, p. 214.]
When God controls us, we experience harmony in the home and in the workplace, in spite of possible friction, tension, and opposition there.