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Scholar David deSilva notes that in Ephesians 5, Paul modifies the Aristotelian household code by adding a preface that each person should submit to one another (Verse 21). [54] Wives, submit yourselves to your husbands, as is fitting in the Lord. Husbands, love your wives and do not be harsh with them. [55]
In the Greek-speaking church, John Chrysostom wrote that the verse prohibits women from teaching the public or making public speeches. [8] 1 Timothy 2:12 was used in court against Anne Hutchinson. The verse was widely used to oppose all education for women, and all teaching by women, during the Renaissance and early modern period in Europe.
For the Apostle directs either that she remain unmarried, or be reconciled to her husband. There is this difference in the separation, namely, which of them was the cause of it. If the wife put away the husband and marry another, she appears to have left her first husband with the desire of change, which is an adulterous thought.
21 Submit to one another out of reverence for Christ. 22 Wives, [submit yourselves] to your own husbands as you do to the Lord. 23 For the husband is the head of the wife as Christ is the head of the church, his body, of which he is the Savior. 24 Now as the church submits to Christ, so also wives should submit to their husbands in everything.
1 Peter 3:1 instructs women to submit to their husbands, "so that, even if some of them do not obey the Word, they may be won over without a word by their wives' conduct, when they see the purity and reverence of your lives." [27]
Verses 10–31 of this chapter, also called Eshet Ḥayil (אשת חיל, woman of valor), form a poem in praise of the good wife, a definition of a perfect wife or "ideal woman" in the nation of Israel, who is 'an industrious housewife, a shrewd businesswoman, an enterprising trader, a generous benefactor (verse 20) and a wise teacher (verse ...
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The word translated as woman is gyne, which can mean either woman or wife. Some scholars believe that Jesus is only talking about lusting after another's wife, not the attraction of a man to a woman in general. [3] Nolland notes that sexual desire is not condemned in Matthew or in the contemporary literature, only misdirected desire. [4]