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The last verse of our previous lesson (vs. 21) told us that we are to be "submitting (y)ourselves one to another in the fear of Messiah." What does this involve? In our study today, we shall see several examples adduced by Paul. The Apostle has expressed similar admonitions in other Epistles (Ex.: Colossians 3:18ff), but in Ephesians his particular emphasis is upon these interpersonal relationships in relation to the overall theme of Ephesians: The New Creation in Messiah. We must keep this emphasis in mind at all times in our study of this lesson. There are three groups of relationships here given. The first is mutual responsibilities between wives and husbands. Next come the duties of children and parents each toward the other. Thirdly we find listed the relationship between slaves and their masters. We look at each of these in turn, always relating them to "The New Creation in Messiah." I. MUTUAL RESPONSIBILITIES BETWEEN SPOUSES. PART ONE: WIVES TOWARD THEIR HUSBANDS. (Vss. 22-24.) First, we need observe what the initial statement (vs.22) says, and what it does not say. It does not say (as in the King James Version; but many other versions are similar), "Wives, submit yourselves unto" There is no verb in this verse. The text reads (literally from the Greek), "The women to their own husbands as to the Lord." To ascertain the implied verb, therefore, we must go back to Verse 21. We find the verb there, but in the participial mode rather than the imperative. In verse 21 the participial mode of the verb, and reflexive in form, means that it is not so much a command but rather it spells out the fact that we are expected to be making ourselves (reflexive) submissive to each other. We are expected to be conducting ourselves in this manner, making compulsion unnecessary. Now here in verse 22, being without a verb implies that the same mode of conduct (reflexive participle) is expected. It is self-imposed submission rather than an arbitrary law. Wives are not ordered to be bound to a rigid law, but are expected to be self-disciplining themselves to be submissive to their husbands in the same manner and degree that each of us submits ourselves to our fellows in Messiah. This understanding is important, and when properly appreciated, removes much of the harshness and onerousness from the words of Paul. In fact, Paul thoroughly emphasizes the church-to-Messiah relationship as the example, the model, of the wife-to-husband responsibility. (Vss. 23-24). This brings us back to the overall theme of the epistle: that we as a collective body (the church) are a "new creation," but this new creation is always "in Messiah." And because we are "in Messiah," so we are in all things "subject to Messiah." (Vs. 24). And Paul's point is that, just as we all subject ourselves to the Lord, so women should be (voluntarily) submitting themselves to the authority of their husbands "in all things." In fact, in another place, the Apostle Peter suggests that this voluntary self-submission may result in the conversion of their husbands, and perhaps also the conversion of others, as well. See I Peter 3:1-2. It is an acted-out testimony to our faith in Jesus as our Lord and our Saviour ("himself the saviour of the body"- vs. 23.) PART TWO: HUSBANDS TOWARD THEIR WIVES. (Vss. 25-33). As a note perhaps trivial, whereas the exhortation to wives occupied just three verses, the word of Paul to husbands required nine verses: three times as many. Judged by volume of words alone, where is the chief emphasis: on exhortation to wives, or on commands to husbands? (Worth pondering!) Examining the text, we find that whereas Paul was encouraging the wives to be submitting themselves, now he peremptorily commands husbands to love their wives. The verb is in the imperative form: it is required. Furthermore, the verb is in the "present imperative" form. They are to go on loving their wives. Not like the grumpy husband, accosted by his wife who, starved for affection, plaintively asked him, "Honey, do you love me?" curtly replied, "Of course I love you: I married you, did I not?" How does one go on loving his wife? Paul tells how, using both an example and an illustration. For the example, he recites the concern of Messiah for his church (vss. 25-28). He says the loving concern of Messiah included the following points: (1) "He gave Himself up for" the church (vs. 26); (2) He "cleansed it" (vs #2); (3) He prepared it (vs. 26); (4) He intends to present it to Himself in perfection (vs. 27). It is this kind of love, this degree of love, this depth and intensity of love, says Paul, (vss. 25,28), that should characterize the love of a Christian man for his wife. Does it characterize yours and my love (if we are husbands?) Are we willing to give up our lives and our careers when our wife needs us? We are supplied with a specific example: we have no excuse for failing to measure up. Next, Paul cites the universal love and concern we have for ourselves, and makes the point that such should characterize our attitude toward our wives. He says that husbands ought "to love their own wives as their own bodies." (Vs. 28). He says that all of us care for our own bodies, and that a wife is "one flesh with" her husband. (Vs. 31, quoting from Genesis 2:24). Then he refers again to our union with Messiah. He points out that as part of the "new creation" which is "in Messiah," we are united with Him as a wife and husband are united: "one flesh." As such we receive the continual "cherishing" "nutrition" we need from Him. (Vs. 29). This is the "great mystery," even the relationship of Messiah with His church. (Vs. 32). Our relationship with our spouses, so all-important as it seems to us, is but the example, the illustration, of that greater relationship between Messiah and His church. So caring for our mate also assumes importance as a testimony to our relationship with Jesus, and His care for us. We men are thus commanded to go on loving (and demonstrating our love by caring for) our wives (and wives to "fear": respect, honour, be in submission to their husbands). (Vs. 33). Again, this admonition to husbands and wives is because we are a part of the "new creation." Those who are not a part of the new creation fail in this. Broken homes, spouse abuse, divorce, are all characteristics of those "in the world." "The mind of the flesh is not subject to the law of God, neither indeed can it be." (Romans 8:7). And again, "the natural man receiveth not the things of the Spirit of God, and he cannot know them, because they are spiritually examined." (I Cor. 2:14). Our observance of these admonitions, therefore, stands as a testimony against the world. Yes, and there are times when we need the help of God to do this. There is much we all need to learn, to set ourselves to do, and to seek and obtain the grace of God to help us. II. MUTUAL RESPONSIBILITIES BETWEEN CHILDEN AND FATHERS (6:1-4). Obedience is the continuing command to children. "Obey," and go on obeying. (The present tense: the tense of continuing action.) Three reasons are here cited: (1) Because both you children and your parents are part of this "new creation in Messiah." So your obedience is "in the Lord"; (2) It is the "right" thing to do. Obedience must precede freedom. (3) It fulfills the Fifth of the Ten Commandments, the promise of which commandment is long life. The remarks of Paul here are brief. In the case of children, you cannot expect or produce obedience by long lectures. Childen must learn that obedience is expected of them. To harangue is to incite disobedience. And so Paul has a word for the fathers. "Ye fathers, provoke not your children to wrath." How are we provoking to wrath? Abusive speech: haranguing at them. Unjust decisions and unjust punishment. Demands impossible of fulfillment. Indifference to the expressed desires and needs of the little ones. Lack of caring nurture. Thus it is that Paul says that fathers are to "nurture them in the chastening and admonition of the Lord." (Vs. 4). For those who have the care of children, there is much to contemplate here. III. RELATIONS BETWEEN SLAVES AND THEIR MASTERS. (Vss. 5-9) Although slavery may still exist in some places in the world, in our country at least it does not now exist, for it is forbidden by law. Does this mean that the admonitions in our text are no longer applicable? No, because the principles governing the conduct of those in a position of serving another still apply. Here are some principles as outlined by Paul: (1) Respect and obey the instructions of those who are over you as you do your assigned work. When you are given an order, respect it as though it had been given you by Jesus Himself. This applies, even when your "superior" is most unchristlike in his attitude toward you. (Vs. 5). (2) Don't do your work only when the "boss" is looking. Instead, you must consider that you are working for Messiah, and He is watching you at all times. (vss. 6-7) (3) Since you are really "working for the Lord," when you work diligently for Him you can be assured that He sees and will recompense you properly. (Vs. 8). Are these enough instructions? Yes, for a start, and at this time. It behooves us, then, to act upon them. This is to "serve the Lord." Finally, a word to the "masters": the slave-owners (and today the employers.) Be treating those under you as they have just been instructed to do. "The same things." Vs. 9. Do not be threatening those under you. You are to be aware that the Lord - your Lord as well as the Lord of those under you - is looking down from heaven, watching you, and He will be fair to punish you just as much as those under you, when either of you need it. He will observe no partiality toward you. That the Lord is in heaven is a reminder to all, both employers and employees, (slaves and masters), that these instructions are directly related to our responsibility as members of the "new creation." Here on this present earth we may have uneven responsibilities toward each other, but as part of the new creation, we are related to Him as the leader and master of this new creation. So in all these relationships, we fulfill our duties toward others as though we were directly under His oversight and His discipline. These are all simple, straightforward words. Yet there is much in them for us to study, to learn, to apply to ourselves, to heed. Where do you fit in? Where do I fit in? What is our responsibility, our duty? As we study and apply these words, we see that our task is monumental, our instructions are clear, and our strength, supplied by Him, is equal to the task if we are faithful.
QUESTIONS FOR REVIEW, STUDY, AND DISCUSSION
1. In the preceding discussion, what point or points particularly impressed you with their significance? Have any of them modified your thinking on the subject?
2. In Ephesians 6:10-13 we are instructed to "be strong in the Lord, and in the power of His might." What do you think this means, and how can we appropriate divine strength?
3. What four parts of the body are to be protected from enemy attacks? What do you see as the significance of each body part? (Vss. 14-17)
4. List, not the military armor, but what it signifies, (i.e., not the "helmet" but "salvation") for each of the protections of the Christian warrior. (Vss.14-17). Do you see any progression in the order in which they are listed?
5. What do you think is meant by "the sword of the spirit: the word of God"? (Vs. 17). How do you think that Paul meant we should use it?
6. List the four "alls" in verse 18. Discuss the range of territory these "alls" cover.
7. Why did Paul ask prayer for himself? What would be the alternatives if Paul were not supported by prayer? List the possibilities. (Vss. 19-20).
8. Why do you think Paul had so little to tell about himself personally? (Vss. 21-24).
9. As you end this study of Ephesians, what dominant impression of its message seems to grip your thoughts?
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