Wives, be afraid: Be VERY afraid

Ephesians 5:32-33 This is a great mystery but I speak concerning Christ and the church[1]  Nevertheless [even though you cannot fully comprehend this] so love everyone after the manner [of Christ and] particularly love your wives even as yourselves (and wives to fear[2] husbands)

[1] As the apostle stated, the relationship between Christ and His Church is a great mystery. It is something the finite mind cannot begin to fathom. Since all our righteousness [the very best we can do] is as menstruous rags to an infinitely Holy God, complementarian efforts at cosmic role play, between god husband and church wife, is nothing less than insulting to a loving Creator. It is a useless, misguided, attempt to “flesh out” something humans are not capable understanding, much less of doing.

[2] The Greek word translated reverence or respect, in this verse, is phobeō. This is the root of the English word, phobia (fear). Examples of New Testament scriptures where the word “respect” would have been just as appropriate, if not more so, [than translating the Greek word, phobeō, as reverence] include: Matthew 21:37, Mark 12:6, Luke 20:13, and Hebrews 12:9. Another option is to translate the word with its most literal meaning of, “fear.” In Ephesians chapter six, Paul admonished slaves to fear and tremble before their lords. He was not advocating slavery. This advice stemmed from concern for their physical safety, and despite the egalitarianism of the early church, wives were in just as much physical danger from husbands as slaves were from masters. During that time, there was no legal recourse for women against domestic violence, and nothing but moral constraint to prevent husbands from beating wives. Sadly, history has shown that moral constraints without legal clout, often prove inadequate in protecting women from marital violence.

The above is an excerpt from the Hungry Hearts Online Bible Commentary HHBC
Woman this is WAR! Gender Slavery and the Evangelical Caste System, Examines Bible translation and commentary practices which have historically been androcentric (male centered) and even misogynistic (anti-woman). These have adversely effected understanding of the scriptures, relations between women and men, the happiness of men and women, and hindered the work of the gospel. The reader is educated about historic parallels between the twin causes of abolition and women’s rights, while the history of women’s rights is traced back [much further than usual] to the very first feminists…who were Christians—godly women who brought the issue of women's rights to the forefront as they struggled to alleviate the suffering of others, and found they were hindered in doing so for no other reason than the fact of their sex. This book, provides valuable historical insight into Christian initiatives in the movements for women’s rights, that are rarely included in Christian literature.

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