This session focuses on the concept of protection within marriage, noting that many discussions on a husband's responsibility often lack direct scriptural origin. The speaker presents two contrasting biblical examples to illustrate the nature of true protection:
• Joseph (Matthew 1:18-25): Joseph is depicted as a "just man" who, upon learning his betrothed Mary was with child, was unwilling to make her a public example or see her humiliated or executed, as Moses's law allowed. Before receiving a divine revelation, he intended to "put her away privately". God chose Joseph because he was a man who would protect Mary, even when she "was not even fully his wife yet," demonstrating that he could be entrusted with God's own son.
• Adam (Genesis 3:6-12): In stark contrast, Adam failed to protect Eve after they both ate the forbidden fruit. Their eyes were opened to their nakedness, symbolizing a loss of open fellowship and the creation of barriers and secrets between them and with God. When confronted by God, Adam immediately made excuses, blaming Eve and even God for giving him Eve, thus "throwing her under the bus". This act demonstrated Adam's newfound independence, self-awareness, and a primary drive to protect himself first, creating a "wedge" that still exists in relationships today.
The session emphasizes that true protection stems from a view of oneness in marriage, as articulated by Paul in Ephesians 5:28-29: "So ought men to love their wives as their own bodies. He that loves his wife loves himself. For no man ever yet hated his own flesh, but nourishes and cherishes it". This means husbands should think of their wives as they think of themselves, recognizing they are "not separate".
Protection involves various attributes and actions, drawing from qualifications for ministry in 1 Timothy 3:2-7: blamelessness, good behavior, hospitality (protecting reputation), fidelity (peace of mind), vigilance (protection from the unexpected), sobriety (protection from foolishness), ability to teach (protection from false doctrine), and protection from "family destroyers" like wine, violence, and covetousness. The responsibility of protection also extends to women:
• Abigail (1 Samuel 25:32-33): She protected her foolish husband, Nabal, from David's wrath by quickly interceding with an offering and apology, acting in solidarity and her family's best interest, even though Nabal was undeserving.
• The Virtuous Woman (Proverbs 31:10-29): Her husband "safely trusts in her" because she does him "good and not evil all the days of her life". She protects the family's wealth, economic interests, moral compass, social standing, and promotes her husband's position in the community by her diligence and wisdom.
Ultimately, protection is a commitment to mutual welfare that encompasses physical, emotional, financial, economic, social, and spiritual aspects, by building each other up and guarding reputations. The standard for protection is simple: to love one another as one's own body, demonstrating that spouses are seen as one flesh, not separate. This selfless dedication, like Christ's love for the church where he protected his disciples (John 18:8), requires identifying with one another in solidarity.
