The Christ-Church relationship is the model for every one of our marriages, and I Now we could spend some more time in this text but I would like to focus our. That is, they are woven into the very meaning of marriage as a display of Christ and the church, but they are both defined by Christ's. Human marriage is intended to represent the ultimate marriage relationship—the special and intimate relationship Jesus Christ will share with His people.
His birth, life, ministry, death, and resurrection was all for His church. That is a lot of Love!
- Christ Centered Marriage. How It Resembles Christ And The Church.
We provide by being comforting, caring, loving, forgiving, humble, helpful, thoughtful, observant servants of our wives. It is fine to kick your feet up physically after you get off work, but not mentally and spiritually.Elders Roundtable 008: Marriage, Jesus and the Church?
A man that follows the ways of the Lord is the most attractive thing women will ever lay their eyes on. It will cause them to want to fulfill their roles. He is the Savior of the body. In this day and age, this concept is almost laughable because it is so misunderstood. Just because a wife is submissive does not mean her voice, perspectives, values, or ideas are less significant. This command does not give the husband power over the wife to be exercised in a tyrannous and extraneous way. Husbands are called to be considerate of their wives.
Treat your wife with understanding as you live together. Treat her as you should so your prayers will not be hindered. He wants you to submit to an extraordinary man. When he exemplifies this, you are to make him feel like a king.
These verses are about giving freely and generously and receiving. Keep in mind that the cycle begins with giving.
In order for a man to receive a submissive wife and in order for the wife to receive the joy of submissiveness and a great man, both parties must give generously from the heart.
He knew of the pain and suffering that awaited Him. Of all the things Jesus could have done before being arrested, He humbly washed feet.
Ephesians NASB - Marriage Like Christ and the Church - Bible Gateway
With a divorce rate of percent in America, I believe it is safe to say that we fail to fulfill the details of our marriage vows. Interestingly enough his role, headship, was stated in the section addressed to his wife verse 23not in the section addressed to him.
This is clearly how the apostle demands that the husband exercise his leadership in everything as the head over his wife. Just as the church, in submitting to Christ, was the model for the wife in submitting to her husband as her head verses 23, 24so now Christ, in His love for the Church, is the model for the husband in loving his wife. In these few key words are contained the description of what the love of a husband for his wife should be.
Christ Centered Marriage. How It Resembles Christ And The Church. - Married By His Grace
First, the loving husband gives of himself. In his leadership role as head, he seeks to lead by giving of himself to his wife in ways analogous to how Christ gave Himself to His bride. This great principle of self-giving sets the tone and points toward the many ways in which this love can be manifested and realized. In short, we may speak of this love as a giving of oneself for the benefit of the other. Paul always delights in explicating this, and so he seizes on this opportunity to develop these ideas.
Yet the uniqueness of the redemptive work of Christ means that these aspects cannot be imitated precisely by the husband.
Nonetheless, second, Paul uses the imagery of marriage to tell of Christ and the church: At the same time, the word body provides a link to the one-flesh concept of Genesis 2: Paul does all this while applying the general commandment of Leviticus In so doing, Paul ties together the creation ordinance about marriage Genesis 2: The word thalpo literally means to keep warm and, figuratively, to cherish and to comfort.
He develops his thought in the next verse by saying: In Thessalonians we see again the same elements we find in Ephesians, although in a different but similar setting. The terms feed and care communicate these truths with a delightful fragrance that must be worked out and applied in the numerous, variegated, nitty-gritty situations of life. Paul has thus given two great truths with respect to the husband: The introductory verses of this section, with which we have already dealt in part, insisted that her role is to submit as an equal to her husband as her head verses Now we need to return to this matter.
She should submit to her husband as she submits to the Lord. This one qualification says it all, even though Paul goes on to explicate it in the verses that follow. The words in Colossians 3: Here again as hos is used. The best illustration of this is another passage commanding this submission, Titus 2: Thus the submission of wives to their husbands is not some concession to contemporary mores but is that which abides by scriptural teachings of Christianity including the doctrine that in Christ there is neither male nor female, which Paul taught in Galatians 3: To return to Colossians 3: Since Paul warns husbands against sinful abuse of their headship through harshness Colossians 3: The Greek verb is used similarly in an analogous situation where one human is urged to render respect or reverence to another Leviticus There, as here in Ephesians, the respect called for is primarily to the role the person occupies and not to the particular merits of the person.
The Analogy of Christ and the Church Before concluding this discussion, we need to call attention to one more remarkable aspect of this passage.
After quoting Genesis 2: Back when God was planning what marriage would be like, He planned it for this great purpose: No, it was much more fundamental than that: Paul saw that when God designed the original marriage He already had Christ and the church in mind.
But if this is so, then the order Paul is speaking of here submission and love is not accidental or temporary or culturally determined: Wives, Children, and Slaves? The argument is then pressed by saying that if we today do not maintain slavery on the basis of Ephesians 6: It is true that these three relationships husbands and wives, parents and children, masters and slaves are dealt with here as a kind of unit.
They are treated one after another as different relationships within the larger household moving from the most central husbands and wives to the next most crucial parents and children to the extended relationship that might exist in some households masters and slaves. But if the argument advanced above is true, then it cuts all the way across the board.
Not only would the teaching about husbands and wives cease to be normative and fall away with slavery, but so would the teaching about parents and children, which is positioned between the other two relationships!
The argument would have this effect by insisting that these three are on a complete par. But that aspect of the argument is flawed. It assumes that these relationships treated one after another in this section are thereby placed on the same level and are presumably handled by Paul with the same kind of considerations.
Further reflection on these different relationships shows that this is not so. Take, for example, parents and children. Thus Paul reaches back to a permanent moral command from God given in a time and place much earlier than and quite different from that of Ephesians as the linchpin for his instruction to children. Thus the demise of slavery does not sweep this permanent moral command for children away, for the two relationships are not inseparably connected as to their essence, but only exist side-by-side because slavery fit into the larger household setting of that day.
He simply gives them instructions on how to carry out appropriate work duties and relationships with appropriate Christian attitudes as they find themselves in the then existing institution of slavery.
Furthermore, Paul elsewhere indicates that a slave could properly become free 1 Corinthians 7: Thus there is a great divide between husband and wives, and parents and children on one side of this list of household relationships, and masters and slaves on the other side.
It certainly is evident that he was both treating marriage as a permanent and absolute institution ordained by God and teaching respectively a specific role for the wife and a specific role for the husband as a divinely prescribed duty for each.
That instruction may be summarized both as a divinely mandated leadership role for husbands in the marriage relationship and a divinely mandated submission to that leadership for wives.
The fact that Paul appeals to the creation activity of God with reference to husbands and wives in Ephesians and that in 1 Corinthians 11 he grounds the headship of men in that creation activity of God shows that the apostle regards these roles and the pattern of the role relationship itself as divinely given.
His instruction also demands that the respective roles be expressed and fulfilled according to the analogue of the relationship between Christ the head and the church his body.
Thus the roles should reflect the actions and attitudes appropriate to that wonderful relationship between Christ and His church. And he has also demanded, as was done similarly by the Apostle Peter 1 Peter 3: In short, as analogues of Christ and His church, the husband is asked to exercise, with love, a headship over his wife and the wife is asked to submit, with respect, to her husband.
Copyright Council on Biblical Manhood and Womanhood. Eerdmans,p. Zondervan, and Leicester, England: InterVarsity Press,pp. The second part of this qualification, however, moves away from the idea of mutual submission by indicating that the submission called for is in specific relationships, i.
Knight presents a clear argument for the view that verse 21 teaches mutual submission of all Christians to one another and that verses 22ff. This interpretation is widely held and its implications are consistent with the overall argument of Dr. It is also consistent with the overall ethical teaching of Scripture that we should submit to one another in the way Dr. Knight defines submission, that is, to act in a loving, considerate, self-giving way toward one another. However, within the broad range of agreement in this book, there is room for another interpretation of Ephesians 5: In this way, Ephesians 5: It is used elsewhere in the New Testament of the submission of Jesus to the authority of His parents Luke 2: None of these relationships is ever reversed; that is, husbands are never told to be subject hupotasso to wives, the government to citizens, masters to servants, or the disciples to demons, etc.
In fact, the term is used outside the New Testament to describe the submission and obedience of soldiers in an army to those of superior rank; see Josephus, War 2, ; 5.
Clarendon Press, ], p. This does not seem to be contradicted by the passages cited by Dr. So we may ask, why should we assign hupotasso a meaning in Ephesians 5: Therefore it seems to be a misunderstanding of Ephesians 5: Even in Ephesians 5: But should not the verb hupotasso in verse 22 whether implicit or explicit take the same sense it does in verse 21? Similarly, in Ephesians 5: This view of Ephesians 5: Baker Book House,pages ff.
What is terribly erroneous is that he plays this off against distinguishable roles so that, in effect, it serves for him to negate the distinguishable and different roles that Paul sets forth for the husband and the wife. Although one might not choose to use the word hierarchical, it seems evident that Bilezikian is attempting to use mutual submission to rule out role differences in the following quotes: Vanderhoeck und Ruprecht,p. A Study of Traditions in Ephesians 5: University Press,p.
Wilbur Gingrich and Frederick W. University of Chicago Press,p.