Chapter 5

1 Therefore, be imitators of God as dearly loved children 2 and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God. 3 But among you there must not be either sexual immorality, impurity of any kind, or greed, as these are not fitting for the saints. 4 Neither should there be vulgar speech, foolish talk, or coarse jesting—all of which are out of character—but rather thanksgiving. 5 For you can be confident of this one thing: that no person who is immoral, impure, or greedy (such a person is an idolater) has any inheritance in the kingdom of Christ and God. 6 Let nobody deceive you with empty words, for because of these things God’s wrath comes on the sons of disobedience.⁠ 7 Therefore do not be sharers with them, 8 for you were at one time darkness, but now you are light in the Lord. Live like children of light— 9 for the fruit of the light consists in all goodness, righteousness, and truth— 10 trying to learn what is pleasing to the Lord. 11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention. 13 But all things being exposed by the light are made visible. 14 For everything made visible is light, and for this reason it says: “Awake, O sleeper! Rise from the dead, and Christ will shine on you!”⁠ 15 Therefore consider carefully how you live—not as unwise but as wise, 16 taking advantage of every opportunity because the days are evil. 17 For this reason do not be foolish, but be wise by understanding what the Lord’s will is. 18 And do not get drunk with wine, which is debauchery, but be filled by the Spirit,⁠ 19 speaking to one another in psalms, hymns, and spiritual songs, singing and making music in your hearts to the Lord, 20 always giving thanks to God the Father for all things in the name of our Lord Jesus Christ, 21 and submitting to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord,⁠ 23 because the husband is the head of the wife⁠ as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless.⁠ 28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body, but he feeds it and takes care of it, just as Christ also does the church, 30 because we are members of his body. 31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but⁠ I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.

Texts in conversation

Compare Aristotle, Nicomachean Ethics 8:30 and Ephesians 5:22

Classical · New Testament

Summary

Ephesians echoes the traditional Greco-Roman household codes, following the three pairs Aristotle names, husband-wife, parent-child, and master-slave, but anchors each pair in mutual submission to Jesus rather than in nature alone.

Passages

Aristotle, Nicomachean Ethics 8:30

Classical

These things are ascribed to ancestors as well. Further, by nature a father tends to rule over his sons, ancestors over descendants, a king over his subjects. These friendships imply superiority of one party over the other, which is why ancestors are honoured. The justice therefore that exists between persons so related is not the same on both sides but is in every case proportioned to merit; for that is true of the friendship as well. The friendship of man and wife, again, is the same that is found in an aristocracy; for it is in accordance with virtue the better gets more of what is good, and each gets what befits him; and so, too, with the justice in these relations. The friendship of brothers is like that of comrades; for they are equal and of like age, and such persons are for the most part like in their feelings and their character. Like this, too, is the friendship appropriate to timocratic government; for in such a constitution the ideal is for the citizens to be equal and fair; therefore rule is taken in turn, and on equal terms; and the friendship appropriate here will correspond. But in the deviation-forms, as justice hardly exists, so too does friendship. It exists least in the worst form; in tyranny there is little or no friendship. For where there is nothing common to ruler and ruled, there is not friendship either, since there is not justice; e.g. between craftsman and tool, soul and body, master and slave; the latter in each case is benefited by that which uses it, but there is no friendship nor justice towards lifeless things. But neither is there friendship towards a horse or an ox, nor to a slave qua slave. For there is nothing common to the two parties; the slave is a living tool and the tool a lifeless slave. Qua slave then, one cannot be friends with him. But qua man one can; for there seems to be some justice between any man and any other who can share in a system of law or be a party to an agreement; therefore there can also be friendship with him in so far as he is a man. Therefore while in tyrannies friendship and justice hardly exist, in democracies they exist more fully; for where the citizens are equal they have much in common.

350–325 BCE (scholarly estimate) Read in Aristotle, Nicomachean Ethics

Ephesians 5:22

New Testament

21 and submitting to one another out of reverence for Christ. 22 Wives, submit to your husbands as to the Lord, 23 because the husband is the head of the wife as also Christ is the head of the church (he himself being the savior of the body). 24 But as the church submits to Christ, so also wives should submit to their husbands in everything. 25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious—not having a stain or wrinkle, or any such blemish, but holy and blameless. 28 In the same way husbands ought to love their wives as their own bodies. He who loves his wife loves himself. 29 For no one has ever hated his own body, but he feeds it and takes care of it, just as Christ also does the church, 30 because we are members of his body. 31 For this reason a man will leave his father and mother and will be joined to his wife, and the two will become one flesh. 32 This mystery is great—but I am actually speaking with reference to Christ and the church. 33 Nevertheless, each one of you must also love his own wife as he loves himself, and the wife must respect her husband.

90–100 CE (scholarly estimate) Read in Ephesians

References

... In taking up the specifics of the household code, Ephesians is directly dependent on Col 3:18-4:1, which was, in turn, influenced by a tradition of discussions of household management in Greco-Roman writings, stemming from Aristotle. In such discussions, the three pairs - husband-wife, parent-child, and master-slave - were treated, with, as might be expected, the former member being given the authoritative and the latter the subordinate role. This patriarchal and hierarchical conception of household ... can be found as early as the classical Greek philosophers (compare Plato, Leges 3.690A-D; 6.771E-7.824C; Aristotle, Politics 1.1253b, 1259a). It is worth noting how Aristotle introduces his discussion of the topic: 'Now that it is clear what are the component parts of the state, we have first of all to discuss household management; for every state is composed of households.' ... Typical of the content of all these discussions is the notion that the man is intended by nature to rule as husband, father, and master, and that not to adhere to this proper hierarchy is detrimental not only to the household but also to the life of the state ...

Andrew T. Lincoln, Ephesians (Word Biblical Commentary 42) (Dallas: Word, 1990), 355–357.

References are not endorsements of their contents. Read each reference in full to understand its author's intentions in using these texts.

Ephesians6 chapters

Compare Aristotle, Nicomachean Ethics 8:30 and Ephesians 5:22

Summary

Passages

Aristotle, Nicomachean Ethics 8:30

Ephesians 5:22

References

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