Paul did not say all women should be subject to all men, only that wives should be to their own husbands.
"The exhortation should not be weakened in translation in deference to modern sensibilities (cf. again 1 Corinthians 14:34 ...). But neither should its significance be exaggerated; "subjection" means "subordination," not "subjugation" ..." [1]
This subjection rests on divinely prescribed authority, not on any inherent inferiority in spirituality, intelligence, worth, or anything else. This is "fitting" in that it is consistent with what God ordained at the creation of the human race ( Genesis 2:18; cf. 1 Timothy 2:13).
"The thought of this passage moves in the realm of respect for another"s position and place, not in the realm of inferiority." [2]
Submission is "an attitude that recognizes the rights of authority. His [3] main thought is that the wife is to defer to, that Isaiah , be willing to take second place to, her husband." [4]
I do not think that God intends for a wife to yield to a husband who abuses her or orders her to do things contrary to God"s will. She should maintain a submissive attitude toward him and defer to him, but she need not subject herself or her children to danger. Paul"s point was that a wife should always relate to her husband as God"s appointed leader. I take Paul"s phrase "in everything" in Ephesians 5:24 to mean "in every sphere of life" (i.e, in domestic life, in church life, and in civil life).
Paul next set forth certain principles to guide his readers in their most important interpersonal relationships. Geisler saw this section as containing exhortations to perfect the private life ( Colossians 3:18 to Colossians 4:1), the prayer life ( Colossians 4:2-4), and the public life ( Colossians 4:5-6). He also saw Colossians 4:7-18 as expressing Paul"s concern to perfect the personal lives of the Colossian believers. [1] Paul wrote this instruction to enable the readers to understand what behavior is consistent with union with Christ in these relationships. This is one of several "house-rule" lists in the New Testament (cf. Ephesians 5:22 to Ephesians 6:9; 1 Timothy 2:8-15; 1 Timothy 6:1-2; Titus 2:1-10; 1 Peter 2:18 to 1 Peter 3:7). The writings of some Apostolic Fathers also contain such lists. [2] Luther referred to these sections as haustafel, and some scholars still use this technical term when referring to these lists. [source][source][source]
". . . the earliest churches were all "house churches" (see on Colossians 4:15), so that the model of the well-run household provided precedent for the well-run church ..." [3][source]
The apostle grouped six classes of people in three pairs in the following verses. In each pair he first addressed the subordinate member and then the one in authority. Bear in mind that Paul was speaking to people who are in Christ in each case. [source][source][source]
"The Christian ethic is an ethic of reciprocal obligation. It is never an ethic on which all the duties are on one side." [4][source]
Context Summary
Colossians 3:18-25 - Home And Business Relations
From these high flights into the eternal and divine, Paul turns to the daily duties of the home, and demands that in the simplest domestic concerns the disciple should ever keep in mind the high claims of Christ. No act of life can be left outside the sacred enclosure of His everlasting love. As the moon affects the tides around the world, even in the smallest indentations of the coast, so must the power of Christ's resurrection make itself felt in the behavior of the servant and the child.
It is especially beautiful to notice the Apostle's constant reference to the bond-slaves who formed so important an element in the early Church. There they learned that in Christ all souls were free, and that in Him also master and slave were brethren. Stealing out at night from the arduous labors of his lot, many a poor slave would return with new conceptions of his daily tasks, to be applied to the service rendered to his Lord. No angel in heaven's high temple has more definite service to the King than any honest and industrious servant may daily render to Jesus. Here is the dignity of labor indeed! And, masters, remember your Master. [source]
Chapter Summary: Colossians 3
1He shows where we should seek Christ 5He exhorts to holiness; 10to put off the old self, and put on Christ; 12exhorting to charity, humility, 18and other duties
Greek Commentary for Colossians 3:18
Wives [και γυναικες] The article here distinguishes class from class and with the vocative case can be best rendered “Ye wives.” So with each group. [source]
Be in subjection to your husbands [υποτασσεστε τοις ανδρασιν] “Own” This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband‘s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one. [source]
As is fitting in the Lord [ως ανηκεν εν Κυριωι] This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband‘s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one. [source]
Is fit [ἀνῆκεν] See on Philemon 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, “the past tense perhaps implies an essential a priori obligation.” [source]
In the Lord [] Connect with is fitting, and compare well-pleasing in the Lord, Colossians 3:20. [source]
Reverse Greek Commentary Search for Colossians 3:18
Ephesians 5:4Foolish talking [μωρολογια] Late word from μωρολογος mōrologos Old word from ευ τρεπω eutrapelos (απαχ λεγομενα euα ουκ ανηκεν trepō to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are τα ουκ ανηκοντα hapax legomena in the N.T. Which are not befitting Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Ephesians 5:4Which are not befitting [τα μη κατηκοντα] Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Ephesians 5:21Subjecting yourselves to one another [υποτασσομενοι αλληλοις] Present middle participle of υποτασσω hupotassō old military figure to line up under (Colossians 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard υποτασσομενοι hupotassomenoi as an independent participle like an imperative. [source]
Ephesians 5:22Be in subjection [] . Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεστε hupotassesthe like Colossians 3:18, while Aleph A P have υποτασσεστωσαν hupotassesthōsan (let them be subject to). But the case of ανδρασιν andrasin (dative) shows that the verb is understood from Ephesians 5:21 if not written originally. Ιδιοις Idiois (own) is genuine here, though not in Colossians 3:18. [source]
Titus 2:5Kind [ιδιοις] See note on Romans 5:7. See note on Colossians 3:18; Ephesians 5:22 for the same use of ινα μη βλασπημηται hupotassomai to be in subjection. Note idiois (their own). See note on 1 Timothy 6:1 for the same negative purpose clause (hina mē blasphēmētai). [source]
Philemon 1:8That which is convenient [τὸ ἀνῆκον] Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: “Works which are good and convenient to be done.” Applied to persons, as Hooper: “Apt and convenient persons.” The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing. [source]
Philemon 1:8That which is befitting [το ανηκον] Neuter singular accusative of the articular participle (present active) of ανηκω anēkō to come up to requirements and so to be befitting. For idea in ανηκω anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω māllon parakalō). Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
1 Peter 3:1Ye wives [γυναικες] Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23,1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]
What do the individual words in Colossians 3:18 mean?
-Wivessubmit yourselvesto thehusbandsasis fittingin[the] Lord
Greek Commentary for Colossians 3:18
The article here distinguishes class from class and with the vocative case can be best rendered “Ye wives.” So with each group. [source]
“Own” This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband‘s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one. [source]
This is an idiomatic use of the imperfect indicative with verbs of propriety in present time (Robertson, Grammar, p. 919). Wives have rights and privileges, but recognition of the husband‘s leadership is essential to a well-ordered home, only the assumption is that the husband has a head and a wise one. [source]
Compare the parallel passages, 1 Peter 2:18-3:7; Titus href="/desk/?q=tit+2:1-5&sr=1">Titus 2:1-5. [source]
See on Philemon 1:8. The imperfect tense, was fitting, or became fitting, points to the time of their entrance upon the christian life. Not necessarily presupposing that the duty remained unperformed. Lightfoot illustrates by ought, the past tense of owed, and says, “the past tense perhaps implies an essential a priori obligation.” [source]
Connect with is fitting, and compare well-pleasing in the Lord, Colossians 3:20. [source]
Reverse Greek Commentary Search for Colossians 3:18
Late word from μωρολογος mōrologos Old word from ευ τρεπω eutrapelos (απαχ λεγομενα euα ουκ ανηκεν trepō to turn) nimbleness of wit, quickness in making repartee (so in Plato and Plutarch), but in low sense as here ribaldry, scurrility, only here in N.T. All of these disapproved vices are τα ουκ ανηκοντα hapax legomena in the N.T. Which are not befitting Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Same idiom (imperfect with word of propriety about the present) in Colossians 3:18. Late MSS. read ta ouk anēkonta like ta mē kathēkonta in Romans 1:28. [source]
Present middle participle of υποτασσω hupotassō old military figure to line up under (Colossians 3:18). The construction here is rather loose, coordinate with the preceding participles of praise and prayer. It is possible to start a new paragraph here and regard υποτασσομενοι hupotassomenoi as an independent participle like an imperative. [source]
. Not in the Greek text of B and Jerome knew of no MS. with it. K L and most MSS. have υποτασσεστε hupotassesthe like Colossians 3:18, while Aleph A P have υποτασσεστωσαν hupotassesthōsan (let them be subject to). But the case of ανδρασιν andrasin (dative) shows that the verb is understood from Ephesians 5:21 if not written originally. Ιδιοις Idiois (own) is genuine here, though not in Colossians 3:18. [source]
So here instead of ως ανηκεν εν Κυριωι hōs anēken en Kuriōi of Colossians 3:18. [source]
See note on Romans 5:7. See note on Colossians 3:18; Ephesians 5:22 for the same use of ινα μη βλασπημηται hupotassomai to be in subjection. Note idiois (their own). See note on 1 Timothy 6:1 for the same negative purpose clause (hina mē blasphēmētai). [source]
Better, subject or in subjection. Frequent in Paul, but not often in the active voice. See on James 4:7; see on Romans 8:7; see on Philemon 3:21; and comp. 1 Corinthians 14:34; Ephesians 5:22; Colossians 3:18. [source]
Rev., befitting. Convenient is used in A.V., in the earlier and stricter sense of suitable. Compare Ephesians 5:4. Thus Latimer: “Works which are good and convenient to be done.” Applied to persons, as Hooper: “Apt and convenient persons.” The modern sense merges the idea of essential fitness. The verb ἀνήκω originally means to come up to; hence of that which comes up to the mark; fitting. Compare Colossians 3:18; Ephesians 5:4. It conveys here a delicate hint that the kindly reception of Onesimus will be a becoming thing. [source]
Neuter singular accusative of the articular participle (present active) of ανηκω anēkō to come up to requirements and so to be befitting. For idea in ανηκω anēkō see note on Colossians 3:18; Ephesians 5:4. This idiom is in later writers. I rather beseech (μαλλον παρακαλω māllon parakalō). Rather than command (επιτασσω epitassō) which he has a perfect right to do. [source]
Without article. About wives see note on Colossians 3:18; and note on Ephesians 5:22; and note on Titus 2:4.To your own husbands (τοις ιδιοις ανδρασιν tois idiois andrasin). Ιδιοις Idiois occurs also in Ephesians and Titus, but not in Colossians. It strengthens the idea of possession in the article τοις tois Wives are not enjoined to be in subjection to the husbands of other women, as some think it fine to be (affinities!)Even if any obey not the word Condition of first class and dative case of λογος logos (1 Peter 1:23, 1 Peter 1:25; 1 Peter 2:8), that is, remain heathen.That they be gained (ινα κερδητησονται hina kerdēthēsontai). Purpose clause with ινα hina and first future passive indicative of κερδαινω kerdainō old verb, to gain (from κερδος kerdos gain, interest) as in Matthew 18:15. See the future with ινα hina also in Luke 20:10; Revelation 3:9.Without the word Probably here “word from their wives” (Hart), the other sense of λογος logos (talk, not technical “word of God”).By the behaviour of their wives (δια της των γυναικων αναστροπης dia tēs tōn gunaikōn anastrophēs). Won by pious living, not by nagging. Many a wife has had this blessed victory of grace. [source]