Headship and Submission in Ephesians
Though discussions about headship and submission in Ephesians often focus on the husband/wife relationship, these concepts permeate the book more broadly. This study will examine the significance of these concepts throughout the book. It will demonstrate that headship and submission are profound theological, Christ-centered truths with personal relevance. To do so, it will trace these concepts, define key terms, considering what each instance contributes to our understanding. In conclusion, it will summarize these concepts in relation to the message of the book, offering implications for believers in churches today.
Ephesians 1:22
“He [God] … gave Him to be head over all things to the church.”[1] This statement introduces “headship” terminology to Ephesians and its meaning corresponds to “body” terminology in the following verse, “the church, which is His body” (1:23). Early Greek and Jewish writers used “head/body” imagery to signify leadership and authority, and in some cases, provision and supply.[2] In this instance, Paul presents Christ as head over “all things” for the benefit of the church. Though this certainly refers to everything that exists, it especially refers to powerful beings in political and spiritual realms (Eph 1:20-21).
Ephesians 4:15
“Speaking the truth in love, may grow up in all things into Him who is the head—Christ.” This statement extends headship language by explaining the responsibility of believers to assist one another’s spiritual development in Christlikeness. Though this instance certainly underscores Christ’s authority over the church, it highlights his role as the source of its spiritual vitality. Though all believers share a role, he nourishes and enables them all, “stimulating and directing the ministry of the church.”[3]
Ephesians 5:21-24
“Submission” language first appears in 5:21, when Paul counsels believers to “submit to one another in the fear of God,” a concept called “mutual submission.” Mounce defines submit (ὑποτάσσω) as “to place or arrange; to subordinate.”[4] So, believers should behave in a submissive way towards one another, placing the interests of others before their own. This unnatural, selfless mindset corresponds to being “filled with the Spirit” (5:18).
Pauluses the same word (ὑποτάσσω) in 5:22 to describe how a wife should respond toher husband’s leadership in the home. By using the middle voice, Paulencourages wives to do this willingly, not out of coercion.[5] The church’s positionunder the leadership of Christ serves as both the example and theological basisfor these instructions (5:24). Therefore, it is dubious to claim that theseinstructions applied only to first-century wives.
In5:23, Paul employs headship terminology to describe the responsibility ofhusbands to their wives. He correlates the husband being the head of the wife withChrist being the head of the church. This does not mean that husbands take theplace of Christ, but that they should serve their wives as voluntary,sacrificial leaders and suppliers (5:25-32).[6] Thisapproach was quite countercultural since Graeco-Roman culture did not envisionservice-minded husbands.[7]
Ephesians 6:1, 5
“Submission” language reappears here to describe how children should behave towards their parents and how indentured servants should behave towards their masters. Paul uses a different word in these instances, translated “obey” (ὑπακούω). This word is stronger than “submit” and conveys “unquestioning compliance” that, if violated, deserves disciplinary consequences.[8] In both cases, whether for children or bondservants, Paul correlates their obedience not to the deserving nature of their superiors (whether parents or masters), but to a greater obligation to their ultimate and deserving master, Christ (6:1, 5-9).
Conclusion
Ephesians 1:22, 4:15, and 5:22 funnel headship and submission theology and terminology from general to specific, from macro- to micro-level. In 1:22, Christ is presented at a macro level as the authority and provider over all things, then in 4:15, he is presented as head over the church. In 4:15 believers are to serve one another under his supreme guidance, and in 5:22 they are taught to submit not only to Christ but to one another. Ephesians 5:21-24ff and 6:1-9 apply the believer’s response to Christ’s headship at the micro-level in family and work relationships.
Theheadship and submission concepts in Ephesians provide a profound theologicalbasis for transformational, Christlike behavior. They encourage believers toplace themselves in glad submission to Christ since he is the authority andsustainer over all things. It also enables believers to submit to other people appropriately,not because people deserve respect, but because Christ is preeminent over allpeople, whether good or bad. Furthermore, mutual submission within the churchenables believers to aid another in becoming more like Christ and is the meansby which Christ, as our head, supplies our spiritual needs and more. Mostimportantly, these truths should inspire all believers, especially those inleadership roles (such as husbands, fathers, and masters), to cultivate a daily,vibrant relationship with Christ. Only through such a relationship can a believerfulfill his or her duties in family, church, and society in a way that exhibitssacrificial leadership and willing submission worthy of Christ.
[1] Unless otherwise noted, Scripture quotationsare from the New King James Version.
[2] Harold Hoehner, Ephesians,Kindle ed. (Grand Rapids: Baker, 2002), loc. 6244-6253.
[3] Clinton E. Arnold, Ephesians,Zondervan Exegetical Commentary on the New Testament (Grand Rapids: Zondervan,2010), 270.
[4] William D. Mounce, Mounce’sComplete Expository Dictionary of Old & New Testament Words (GrandRapids: Zondervan, 2006), 1300.
[5] Arnold, Ephesians, 380.
[6] Arnold, 503.
[7] Frank Thielman, Ephesians, BakerExegetical Commentary on the New Testament, Kindle ed. (Grand Rapids: Baker, 2010),381-382.
[8] Arnold, 415.
