I have revised and consolidated my previous three posts on Ephesians 5:21-33, "Deconstructing the Marriage Metaphor in Ephesians 5", into one post here in order to contribute to Rachel Held Evan's WEEK OF MUTUALITY. I encourage you to follow her as she makes a case for egalitarianism.
Metaphors are powerful.
With a picture that’s worth a thousand words, a metaphor can translate the unknown and abstract into concrete and known. It gets our attention and engages our emotions and imaginations. However the meaning of a metaphor can be perplexing, especially when it’s used within an ancient cultural context.
Understanding metaphors takes work because they
are imprecise by nature. The image demands patience as it invites us to a leisurely
stroll around it, looking at the metaphor from all angles like a sculpture in a
museum. It is a picture to be pondered, not to be passed over quickly without
questioning assumptions and initial perceptions. Metaphors require thoughtful
examination but they resist efforts to reduce it to a statement of facts or a
dictionary definition.
Like the one in Ephesians 5.
By tradition, the metaphor in
this passage has been reduced to a model
and a mandate: The husband is the
authoritative head to which the wife, his body, submits. In everything.
Therefore the husband must be the spiritual leader of the home and the wife
must be the respectful follower. Lately conservative interpreters have conceded to adding a
halo of loving sacrifice on his head in connecting the husband to Christ
in order to soften the current cultural resistance to submission.
No mystery here.
The problem is Paul says there is
a mystery. In fact there is a PROFOUND MYSTERY. In verse 32 Paul explicitly
ascribes it to Christ and the Church. But he also clearly links the mystery to
the “one flesh” union of a husband and wife in verse 31. The quote from Genesis
2:24 occupies a special place in the immediate context which serves then to
inform the head and body metaphor used by Paul. But before I address the significance
of verse 31, let me back up to the previous verses and suggest an alternative
understanding of those verses.
In Ephesians 5:22-27 the
relationship between the head and the body, or the husband and the wife, cannot
be understood apart from the reigning paradigm of verse 21: “Submit to one
another out of reverence for Christ.” (Verse 21 supplies the verb “submit” for
verse 22, which is verbless.) This verse is critical to understanding the rest of the chapter.
Like a pair of reading glasses that have been left on the table for too many years, the verse has been ignored to the detriment to our understanding of the metaphor. Once the glasses are put on, you gain an alternative reading of Ephesians 5 and a vision of a mutuality that God intended from time of Genesis 1 and 2. Paul takes his command in verse 21 and fleshes it out in the following three spheres of relationships:
marriage, parenting, and slavery. In each of these spheres, Paul applies the
principle of mutual submission, which would have been counter-cultural to his
audience.
Let me start with the last and
work my way back. Slaves submit by humble obedience and wholehearted service
while masters submit by treating their slaves with kindness and fairness.
Children submit by obeying and honoring their parents while fathers submit by
not exasperating their children but instead by being involved in their nurturing. Assuming
consistency, Paul also applies the principle of mutual submission to the
husband and wife relationship.
The issue at hand is not who is
in authority but how we are to treat one another within the current cultural
context of hierarchical relationships. Paul is not prescribing an authority structure (otherwise we would accept slavery today) but is fleshing out mutual
submission within those relationships.
Interestingly when Paul addresses
the marital relationship, not much is offered as to how the wife submits to the husband. This
is conjecture on my part but perhaps the readers of Paul’s day know fairly well
what submission looks like for wives since they have been submitting for
hundreds of years and that is why Paul’s instruction to wives does not need
further explanation.
What is new to his readers is the
inference that husbands are to submit to their wives. So Paul spends more time on submission
for a husband who seeks to follow Christ. Such a husband will love his wife
like Christ loves the Church. That kind of love sacrifices for the other and
puts the other before him. The words of Paul describe a kingdom-defining,
culture-defying relational dynamic unknown to the typical first century Christian
husband.
However, care must be taken to
not make the correlation between the husband and Christ too closely. A husband’s
love cannot accomplish for the wife what only Christ can do. A husband does not
make a wife holy – only Christ does. A husband cannot cleanse her through the
word – only Christ does. A husband does not present his wife to Christ as a
pure and blameless bride – only Christ does. Husbands are NOT like Christ in
this way and the husband is NOT responsible for the wife’s spiritual state.
This is an inappropriate extrapolation from the metaphor. In fact Paul has already
stated that only Christ is the Savior of the church, which includes both husbands
and wives.
During the first few years of my marriage, I had a very clear
picture of what I expected from Jon – a knight in shining armor come to rescue
me from my slide into a spiritual pit where I was slowly losing my passionate
love for Christ. I had hopes that Jon as my “head” would lead me back to
Christ.
That didn’t happen. And for good reason. Jon was not my “savior.”
As my spiritual state deteriorated I began to panic. I did
everything I could to avoid the slide down, digging my heels deep into the side
of the hill through counsel, mentoring, reading, and praying. I tried to
respond to Jon’s attempts to lead but he had his own spiritual journey and he
didn’t know how to lead me. It was painfully awkward for both of us. When I
gave birth to three sons in three years, our family devotions became
child-friendly but not desperate-wife-friendly.
I finally quit taking communion. That’s when it hit Jon that I was
in deep spiritual trouble. He felt helpless. Seven years into our marriage I
hit bottom and abandoned my faith in Christ.
But Christ did not abandon me. With the help of a woman who
eventually became my mentor, Christ revealed himself to me and I was
transformed. That transformation not only impacted my journey with Christ but
it also impacted my journey with Jon. We began a new dance.
A dance of adults in which we individually took ownership of our
own spirituality.
A dance of equals in which we respected each other’s unique form
of spirituality and leadership.
A dance of lovers in which we shed our facades and grew in love
and knowledge of each other’s true selves.
A dance of full humanity in which we faced our weaknesses and
leaned into each other’s strengths.
In those years after my transformation, our dance was really
awkward, at times painful as we stepped on each other’s toes. But with each
passing year we got better at dancing. And it’s still getting better. Sometimes
he leads and sometimes I lead. In our understanding of mutuality in partnership
we believe the leader is the one who is stronger and more gifted. The follower
is the one who humbly accepts limitations and trusts the other.
Over time the dance has become smoother. It’s become more
graceful. Thirty-three years later it’s definitely more fun!
So how IS the husband like
Christ? If he is not the wife's savior, then how is he to love her? How does he "give himself up for her"?
Paul goes on in the next section,
5:26-33, to explain how the husband’s relationship with his wife correlates to
Christ’s relationship with the Church introducing it by the phrase “in the same
way.”
Paul
takes the correspondence of husband-wife and Christ-Church to a deeper and more
profound connection – the mysterious one flesh union. The head/body metaphor is
not a model for setting the husband above the wife in authority or
responsibility. It is a metaphor for unity, one that is founded on their marriage union
as equal partners of grace in a relationship of mutual submission. Notice that
Paul does not exhort the husband to become
the head of his wife. He states what is
the reality of marriage – the husband is connected to his wife as a head is to
the body.
For Paul, the mystery of this
union is best pictured by a human body that is viewed holistically. Using a
Jewish literary device called a chiasm, Paul connects the concrete metaphor of a head with its body to a
theological mystery. (Many New Testament scholars acknowledge Hebraic or
Semitic styles employed by the NT authors.) Here is how these verses are laid out as
chiasm:
(A) husbands ought to love their wives as their
own bodies. He who loves his
wife loves himself.
(B) After all, no one ever hated their own body,
but they feed and care for their body, just as Christ does the church—for we
are members of his body.
(C) For
this reason a man will leave his father and mother and be united to his wife,
and the two will become one flesh.
(B) This is a profound mystery—but I am talking
about Christ and the church.
(A) However, each one of you also must love his wife as he loves himself,
and the wife must respect her husband.
I believe many make a mistake in
applying linear thinking to this passage of Paul’s writing.
The main point is not at the end – husbands love your wives and wives respect
your husbands. The main point is in the center, identified by the chiastic
structure: A husband is to leave his
family of origin and be united with his wife in a one-flesh union.
Surrounding the main point of the one-flesh union are the layers of implication. First, the one flesh marriage union is a
picture of the “marriage” union of Christ to the Church, his Bride. It is as impossible
to separate a husband from his wife as it is to separate Christ from his
Church.
Second, it is impossible for the husband to hurt
his wife without hurting himself. A husband is united to his wife in a mysterious
and organic way such that he must love his wife like it is assumed he loves
himself. A husband’s headship is defined as a nurturing role of feeding and
caring, not as a leadership or decision-making role. It is the same nurturing role described by Paul as defining Christ’s headship
in Ephesians 4:15-16.
If Paul had wanted to perpetuate
a patriarchal model of marriage, it would have made more sense to appeal to the
order of creation or the deception of Eve which he uses in 1 Timothy 2:13.
Instead he appeals to a verse that defines the core of a marriage – the
mysterious union of husband and wife where two individuals become “one flesh,” a
metaphor that corresponds to the head-attached-to-body image.
The
relationship of the head to the body is not a function of authority but a function
of unity and a necessity to life. You can cut off an arm or leg and you still
have a body that lives. But cut off the head and you kill the body. Paul is
exhorting husbands to embrace what has been true since the day the vows were
exchanged and the marriage was consummated. A husband is connected to his wife
in a mysterious union of one flesh, of one body. Therefore he must act out
that union by submitting to his wife and loving his own “body” by giving
himself up for her. A husband cannot treat the marriage as if he is independent
of his wife.
I do not believe Paul is exhorting the husband to step into a role of spiritual leader (note: “lead” or “leader” is never used in this passage), but to step with his wife in a partnership of unity by connecting to his wife like a head needs to connect with its body. Disconnection from his wife hurts her, even “kills” her as it would if a person was beheaded. It will also "kill" him.
This is what it felt
like for me during a very rough time in our marriage. Our dance had stopped.
Jon was overwhelmed with fulltime teaching and parttime management of a program for the school district. He was hardly home.
And I kept myself busy as well, first with homeschooling and later with
seminary and church ministry. We quit spending time together just for fun and
for romance. Jon was focused on juggling his work and his students and he was
happy to have me take care of everything else. We were managers living as
housemates in a disconnected dance.
Finally one evening I
told Jon I had lost my feelings of love for him. I told him the long-term
disconnection left me numb and unable to respond to him with any feeling. I
also assured him that I had no intention of leaving him. I was committed to our
marriage. But I could no longer maintain my façade of happiness and needed to
be completely honest. There were no demands, I said, just a deep desire for him
to really know me, for him to know how empty and broken my heart was.
It was terribly
difficult for me to say these words to him. I knew it would hurt him deeply.
Jon didn’t say much but with his eyes and his embrace, he received my words
with grace and humility. And then in the following months he acted.
Within one
year our marriage was completely transformed and our hearts were reconnected.
Our one flesh union was no longer just a theological statement but became a deeply felt
reality.
Paul’s metaphor for marriage is
not a model or a mandate. It is a PROFOUND MYSTERY in its image of unity that
cannot be fully explained but is intended by God to be experienced. This is
true of both marriage and Christ and the Church. (If you want to consider
something that will really blow your mind, especially if you still insist on
equating headship with leadership, read Alan G. Padgett’s As Christ Submits to the Church where he argues servant leadership
IS mutual submission.)
Understanding of the head and
body metaphor for marriage as a picture of unity rather than leadership makes
more sense to me within the immediate context of Ephesians 5:21—6:9 as well as
within the whole book where unity is a main theme. I offer this alternative
understanding of Ephesians 5 to couples who want an alternative story for their
marriage. I offer it to couples who actually live this kind of unity and
co-leadership despite the story they have been told in the church. I
respect the decision of those who choose to remain loyal to the traditional
story but I suggest that a husband’s role of leadership be assigned by gifting
and agreed to by mutual consent rather than a mandate based on a possible
misreading of Ephesians 5.
I read this quote
recently: “Therapy is the art of changing a person’s controlling metaphor.”
I want to offer a different
controlling metaphor to those marriages which struggle with the burden of an
oppressive interpretation of Ephesians 5. I think Henry Wadsworth Longfellow captures the intent of Paul’s metaphor in his poem, Song
of Hiawatha, and offers a 19th century version of the metaphor:
As unto the bow the cord is,
So unto the man is woman;
Though she bends him, she obeys him,
Though she draws him, yet she follows;
Useless each without the other!
WOW!!!!! Harriet, you have posted such a strong, biblical foundation for mutuality in marriage.Love this.
ReplyDeleteI also blogged about my marriage today and have a similar storyline to yours. I hope you'll read it. I intend to link your post to my readers.
I'm so happy you are writing about this. And I want a phone date with you SOON. I want to hear an update about things in your life. Not sure if I'll sched a listening party this month, so we can't wait for that to hang out either.
Shoot. We should just make a date for coffee! That's what we need to do.....so glad our lives intersected. You inspire me!
(here's the link to my post about My Failed Christian Marriage) CLICK HERE
Thanks, Pam. You inspire me too! You have my number - looking forward to it!
DeleteFANTASTIC! Can't wait to share this one with my readers.
ReplyDeleteThank you.
Thanks, Rachel. I feel honored.
DeleteThis is so powerful, Harriet! Thanks so much for sharing this post.
ReplyDeleteBrilliant analysis of Ephesians 5. I hadn't seen that chiasm before. Thank you.
ReplyDeleteThanks, Tanya. There may also be something going on in 5:22-24, at the minimum, an inclusio or bookend. It would highlight the point Paul is making about Christ being the Savior of his body. As a lover of the OT, I am having fun rereading the NT through Jewish literary technique.
DeleteGreat thoughts. And could it be that such oppressive interpretations also underscore the no-so-very-subtle attitude within the Body of Christ that if a woman isn't married, she isn't complete? That something must be wrong with her?
ReplyDeleteThat message within the church is an unfortunate one, not to mention "unbiblical." There are some great conversations happening out there to support the wholeness, value and voice of singles. It's about time to bring it up again. Thanks for making the connection.
DeleteI was trying to find this talk by John Fisher, a Christian artist, on "A Single Person's Identity" in 1973. Many singles at the time were encouraged by it, including me. I finally found it on another person's blog. I think it's fascinating to see this issue come up again.
Deletehttp://justthisgirlsjourney.blogspot.com/2011/11/single-persons-identity-by-john-fisher.html
Love this, sister. Wish I had more brain cells to contribute to this week's synchroblog. Maybe I'll have to do a post linking my former posts. Hmmmm. :-)
ReplyDeleteGo for it, Peggy!
DeleteThanks for such a clear explanation of that passage. Though I have studied equality for about 10 or so years this is still a tough one to explain to others as this is such a major passage for Patriarchal belief systems. Your explanation reminds me of how Cunningham and Hamilton explain it in Why Not Women?
ReplyDeleteI'll have to pick that one up. Thanks for pointing it out to me!
DeleteAs all the comments have come from women, I wish to add my male voice and thank Harriet for her diligent study of the Bible and her desire to do so with accuracy and faithfulness. And as her husband I also want to confirm that her descriptions of our "dance" over the past 33 years are accurate. As the years pass our mutual respect and unity have become stronger and I would want it no other way. I believe that personal weakness and insecurity on the behalf of many men leads them to want and even demand the final say for all decision making within marriage (or in the workplace, or in the church). This warps such men into believing that by occasionally not over riding their spouse's(or women's)wishes they are somehow being benevolent and loving. This is marital abuse (and elsewhere, an abuse of power) and not at all what God has desired of us who bear his name. Keep up the good work sweetheart!
ReplyDeleteEven though the wording is not very similar, do you think the "mutuality" implied in 5:21 and 6:9 suggest they could be bookends, with everything in between an inclusio?
ReplyDeleteThe use of an inclusio especially as a Jewish literary technique is usually more clearly defined and detected. It's certainly possible though as I have read exegetical works that have very loose definitions. But in general bookends are identified by repeated words or phrases. I'm more inclined to consider 5:21 to 6:9 as a thematic whole under the category of household codes as you'll notice some translations indicate.
Delete