Here's our latest Wittenberg Door Campus Ministry Newsletter - enjoy!
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Scholarly Reflections
6/1/23 4/9/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 7, “Paul Prays for His Readers’ Inner Strength and Praises the God Who Can Give It (3:14-21)” pp. 224-245 In Ephesians 3:14 Paul moves back to his prayer, interrupted in verses 2-13 (Thielman 2010, 224). He first prays for his readers then turns to praise for God in verses 20-21. Thielman suggests that Paul’s “bending the knees” signifies a very serious prayer, and the address to “the Father” as being related to intimacy and care (Ibid., 227). The prayer with three ἵνα clauses is a challenge as the petitions do not seem closely linked in structure (Ibid., 228). The “inner man” is possibly a parallel to 2 Corinthians 4:16, where the “outer” man passes away but the “inner” one is renewed (Ibid., 230). The final result is to be able to comprehend God’s great mercy and grace (Ibid., 234). The prayer in verses 14-19 leads to a prayer of praise to the God who can, in fact, give all these gifts to the Ephesians. It serves as a conclusion not only to the earlier prayer but also to the first half of Ephesians (Ibid., 240). Thielman traces the standard structure of a doxology, observing this fits the now common pattern in Ephesians. It addresses the one receiving glory, discusses the specific glory, refers to eternity, and closes with an “amen” (Ibid., 241). Scholarly Reflections
5/31/23 7/16/15 Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition. Chapter 8, “Prayer and All the Fullness: Ephesians 3:14-21” Loc. 1668-1892. Peterson reminds us that as Paul prayed in the middle of his letter, we too begin, continue, and end with prayer (Peterson 2010, Loc. 1677). The Church and Christ go together. Our prayer is for glory of Christ in the church. As Jesus is human and divine, the church is as well (Peterson 2010, Loc. 1687), a concept which is difficult for us. Yet “Christians are interested in understanding and participating in the life of church on the same terms that we use to understand and participate in the life of Christ - human and divine simultaneously, without diluting or compromising either element” (Peterson 2010, Loc. 1710). Peterson observes that some thirty years after Paul wrote to the Ephesians John, who cared for the churches in Asia Minor, wrote to Ephesus in Revelation 2-3. They had abandoned their love for Jesus. There are forceful words about a serious problem, one about which Paul had prayed before (Peterson 2010, Loc. 1745). This leads Peterson to point up the centrality of prayer in all our lives (Peterson 2010, Loc. 1756). He views this life of prayer in submission to the living God as our great participation in the Christian life. Paul’s prayer is that God will fill his people with all his riches (Peter 1795). Powerful words indeed! These riches of God are not merely outward riches, but inward as well (3:16-17) (Peterson 2010, Loc. 1831). Peterson emphasizes that in faith we realize the very Messiah living in us. In the end we see that the church is not merely a place or thing we build. It is that but it is also the mystical people of Christ (Peterson 2010, Loc. 1865). Ephesians 3:1-12 - Lectionary for Epiphany
5/30/23 1/13/21 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary. Ephesians 3:1-12 identifies the Gospel as a "mystery." Specifically, it says that the heart of the mystery is that even the Gentiles are made heirs of God through belief in Christ. There are several levels to this mystery, as you can easily imagine. One of the greatest at the time of Paul's writing to the Ephesians is the realization that the Gospel of salvation by grace through faith in Christ was for Jews and non-Jews alike. This was a precious realization to the Ephesians. Ephesus was a place of both great commercial and religious interest in the middle of the first century. It was the home of a great temple to Artemis, as well as the home to a thriving industry, creating idols of Artemis, who was the patron goddess of Ephesus. The city was one of the largest and most urbane in the Greco-Roman world of the time. It would have been very easy to hear about Christianity and come to a conclusion that Jesus was the Messiah who rescued the Jews from sin. He was the savior from the root of David, fulfilling the promise to Abraham, which seemed to be a promise pointed at the Jews. He would certainly do a lot of good in Jerusalem. But in Ephesus? If we were Ephesians it would be likely that we would hope for rescue in Jesus, but deep down assume that Artemis was our best chance. And Artemis wasn't a very good prospect. All the Greek deities were capricious, self-centered, and vindictive. What if we did something wrong? And what if Artemis was jealous of the fact that we had entertained thoughts of Jesus possibly being on our side? We wouldn't want her to find that out, for fear of sudden and painful death. The mystery of the Gospel, though, is centered in the promise of God to Abraham. Abraham would be a blessing to all nations, through his offspring. And that offspring we are looking for is none other than Jesus, God the Son, who has made salvation available, not only to the Jews, but also to the Gentiles. People like me. People like my neighbors in Ephesus. The Gospel is for the Ephesians. It is also for everyone everywhere who believes. Jesus is the one who has done all that is necessary to rescue us from sin, death, and the devil. This great mystery can make even me an heir of God. It can make you an heir of God as well. And it accomplishes all this through faith. All it takes is believing in Christ. That's the greatest good news of all time. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. Ephesians 3:1-12 - Lectionary for Epiphany, Series C
5/29/23 1/2/19 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary. In our New Testament reading from Ephesians 3, we find that the Lord Jesus has called together all people, regardless of their background, to be one in Him. This is a difficult concept for us, particularly because we either want to build too many walls or break the walls down inappropriately. We begin by looking at the situation on its face. Jew and Gentile together have been made one because Jesus has called them all together, to be heirs, partakers of God’s promise. He has made them one body (v. 6). On the surface, that would seem to indicate that somehow everyone is perfectly safe. Everyone is a Christian. By this logic we should all be universalists. Let’s go one more step down the road. These people are partakers “through the gospel.” What’s that? In verses 7-9 it’s the message of God’s grace which has been proclaimed by the apostles and others in the Church. In verse 9 it brings “to light for everyone” how God has planned for life. We still may think we should be universalists. However, verse ten makes it clear that the gospel works “through the church.” God calls and speaks to all nations, making them heirs, and bringing them into one body. That body is His Church. It’s a very particular thing. The Gospel is a very particular message, not only that we can have eternal life and hope in God’s promises, but that it’s accomplished through Jesus’ giving of himself as the only valid and effective sacrifice for our sin. It’s by God’s grace that we can believe Jesus is in fact God the Son who has restored all people into one body. We have just moved from a universalistic expectation to a very particular one. Yes, it’s available to all, without reserve. But it’s a very specific means of grace. It’s only through Jesus, God the Son, the Lord of all, that we are brought into this body of Christ. It’s preached to everyone, but is received only by God’s grace through faith in the promises of God. Though the Lord calls and speaks to all nations, He does it through the particular agency of the Church. What attitude are Christians to have? We are to be grateful, welcoming, and encouraging to all, that they may also see the grace and love of God in Christ. Do we do it well? Not always. But it’s always been the way God has ordained to gather people to eternal life. Lord, make us faithful. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. Scholarly Reflections
5/26/23 4/2/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 6, “Paul’s Divinely Given Task and His Suffering for the Gentiles (3:1-13)” pp. 187-223 In chapter 3 of Ephesians Paul prays for his readers specifically as Gentiles. After beginning his prayer he digresses in verses 2-13 to his responsibility to preach to the Gentiles. He returns to the prayer in verse 14 (Thielman 2010, 187). Thielman considers Paul’s concern for the Ephesians to arise from his special role as the apostle to the Gentiles (Ibid., 191). It is important that Paul has the οἰκονομία given to him. Thielman debates the best meaning of the word here, eventually settling on responsibility to administer (Ibid., 193). He is caring for delivery of the “mystery” to the Ephesians, the inclusion of the Gentiles into God’s kingdom (Ibid., 197). This news was delivered, Paul says, by God’s “holy apostles and prophets.” Thielman concludes that the normal pattern is that God’s Word comes through the apostles and prophets, those detailed with the formation of the Church (Ibid., 202). In verse 8 Paul tells how he completes his task of bringing the Gospel to the Gentiles (Ibid., 209). As the “least” of the saints he serves as an obedient messenger (Ibid., 212). Again the role of the mystery arises, not a new idea, but one God kept hidden (Ibid., 214). Through this Gospel, Christ has used his Church to overcome all “rulers and authorities” and show God’s majesty (Ibid., 216). As Paul reaches the end of his digression he returns to the theme of his identity as a prisoner who is asking his readers not to lose heart (Ibid., 220). Scholarly Reflections
5/25/23 7/9/15 Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition. Chapter 7, “Church and God’s Manifold Wisdom: Ephesians 3:1-13” Loc. 1458-1667. In Ephesians Paul makes clear that Jesus is the head of the church. The head and body need to be kept together. When considered in isolation we quickly go astray (Peterson 2010, Loc. 1466). Peterson reminds the reader that Christ was active prior to our faith (Peterson 2010, Loc. 1470). This work of Christ is, in Ephesians 2, centered in the church, which is the place he has made for us (Peterson 2010, Loc. 1484). In Ephesians 3:1-13, Peterson notes Paul’s pace relaxing (Peterson 2010, Loc. 1489). He speaks of himself and Jesus’ work in him. Even in this personal talk, Paul focuses on his goal. His life is all about Jesus, but it is Jesus working in Paul (Peterson 2010, Loc. 1507). Peterson further reminds us that Jesus is currently working in Paul in prison (Peterson 2010, Loc. 1518). He is a captive, describing freedom in Christ. Peterson compares the bondage and alienation from Ephesians to the isolation in which so many people live. Christ, who has made a place for his people, leads the church, “the workshop for turning knowledge into wisdom, becoming what we know” (Peterson 2010, Loc. 1571). Peterson emphasizes that the church is the place where we truly find ourselves and where we make sense of our world (Peterson 2010, Loc. 1605). 5/24/23
Scholarly Reflections Winger, Thomas M. "Intercession and Doxology: The Revelation of the Mystery Is for Their Strengthening and to God's Glory 3:14-21." Ephesians. St. Louis: Concordia Publishing House, 2014, 389-423. Winger reminds his readers that in Ephesians 3:14 Paul takes up the sentence he had begun in 3:1 but interrupted (Winger 2014, 389). Paul is continuing to give praise to God because not only has he reconciled Jew and Gentile, but he has done it by the revelation of the mystery of redemption in Christ. Though Jews would normally stand while praying, here Paul bends his knee in reverence before God (Winger 2014, 390). Ephesians 3:15, with its use of "family" derived from "father" in 3:14, ties the concept of the family to God. Winger observes that the identity of the Christian family is bound up with the realization of God as the father of all (Winger 2014, 391). When God gives his name to us we are part of His family. Ephesians 3:16 goes on with the start of the content of Paul's prayer. Winger points out that in the conception of prayer found here, the strength of the prayer depends on God to whom we pray rather than on any quality of those who pray (Winger 2014, 392-393). The Holy Spirit, who is emphasized in Ephesians, is the agent of God for the strengthening and encouragement of the Christians. Winger also notes the Trinitarian emphasis in verses 14-19, with the Father on both ends of the prayer, the Spirig in verse 16, and Crhsit in verse 16 (Winger 2014, 394). Additionally, the prayer is that God would strengthen "the inner man" (v. 16)., a place which only God can reach. Change in the inner man is change of the whole of the person (Winger 2014, 394). Ephesians 3:17 then prays that Christ would dwell in the hearts of the Ephesians. Winger notes a parallelism between the phrases with infinitives in verses 16 and 17 (Winger 2014, 394) while I note the start of a tricolon crescendo, with the statements becoming longer step by step. Though Winger does not explicitly deal with the crescendo, he does briefly note the fact that the second statement is expanded with two prepositional phrases. Winger considers the petition of Ephesians 3:18 to be subordinated to the previous petitions (Winger 2014, 396). The goal ἵνα) is that the Ephesians may comprehend the enormity of God's salvation. They, with all Christians, have received baptism and are redeemed people of Christ (Winger 2014, 397). Winger observes that the reference to "width, length, height and depth" makes us ask, "of what?" However, Paul doesn't answer that question. Winger concludes based on other context that it probably refers to Christ's love (Winger 2014, 398). Ephesians 3:19 does draw a conclusion. Paul's prayer includes the Ephesians knowing the astounding love of Christ (Winger 2014, 398). Winger views Paul's use of language not merely as parallel. In verse 19 they should "comprehend" and in verse 19 they should "know." "Paul moves from intellectual apprehension to the deeper, experiential knowledge that is implied by γινώσκω" (Winger 2014, 399). Winger takes the next ἵνα clause, "that you may be filled," as "subordinate to the previous two ἵνα clauses and the clauses that modify them" (Winger 2014, 399). God fills the Ephesians by the Holy Spirit. In Ephesians 3:20-21, Paul moves into a doxological statement. Winger observes here that Paul's doxologies fall into somewhat predictable verbal patterns (Winger 2014, 400). This one is no exception, as Winger illustrates with references to other doxologies. Of note is Paul's use of what I would characterize as a "pile" of characteristics, not showing much grammatical or logical progression, but rather emphasizing the overwhelming majesty of God. Winger notes the lack of a verb in verse 21. His interruption is that, though we are naturally likely to mentally supply a verb of being, it would be appropriate for that verb to express either that God possesses glory or that he should receive glory. The absence of the actual verb may suggest that both are the case (Winger 2014, 402). Winger observes from a structural and rhetorical perspective that the prayer in Ephesians 3:14-21 has parallel elements to that of 1:15-23, but that while earlier it was Paul's own prayer, here he is speaking more as someone leading the Ephesians' prayer. It is more like a liturgical unit in this way (Winger 2014, 405). The prayer also divides into a section of intercession and one of doxology. Both elements are prayer. Winger outlines the structure of the prayer in considerable detail (Winger 2014, 405-406). He then notes that the prayer as a whole has a structure not unlike that of a collect, as used to this day. It begins with an address to God, a rationale based on God's character or work, a petition, a desired result of the petition, and a doxology (Winger 2014, 407). Paul's prayer in Ephesians 3:14-21 is not a theoretical response to a theoretical revelation. Winger sees Paul as someone with a pastoral concern for the well being of the Ephesians (Winger 2014, 40-7). To this end, his desire is to direct them to God, rather than to the idea of the Gospel or to himself as an apostle. He shows this desire by stating the posture of kneeling before the Father (3:14) (Winger 2014, 408). Though it is not clear whether kneeling for prayer to God was considered normal in the early first century, it was by the end of the century. Winger cites numerous examples of kneeling as the custom for prayer among early Christians (Winger 2014, 409). He continues with a discussion of the history of kneeling not only for prayer but also when receiving communion (Winger 2014, 409ff). Winger again observes the rich Trinitarian theology expressed in the prayer of Ephesians 3:14-17, where all the persons of the Godhead are present - the Father, Son, and Holy Spirit (Winger 2014, 413). Here, God is not only the Father in the Godhead, but of all creation. He has further created families to find their identity in him as their true father. As elsewhere, here also the Ephesians receive God in their inner selves, with a result which is external (Winger 2014, 414). With this result in mind, Winger notes that Ephesians 3:18-19 speak of the magnitude of "Christ's love for us, not our love for him" (Winger 2014, 415). This is the means by which God has imparted the fulfillment of the mystery of his redemption to the Ephesians. The structure of the doxology in Ephesians 3:20-21 is relatively simple. Winger boils it down to an object of praise (God), a statement of praise or glory, an expression of eternity, and an amen (Winger 2014, 416). The rest of the doxology consists of illustrative statements which put meat on those bones. Winger identifies three basic forms of doxologies found in Scripture, and describes them in brief. He concludes that in all his doxologies Paul uses a pattern which can be identified elsewhere. "He does not invent his own worship, but receives and joins in the way his people were given to glorify God" (Winger 2014, 418). Winger then lays out a chart of Paul's doxologies throughout his writings, showing the rhetorical and pastoral use of each (Winger 2014, 418-419). Wnger rejects the idea that a doxology is necessarily a sign of transition from theological to ethical teaching (Winger 2014, 420). Doxologies may serve this function, but there are many other functions as well. 5/23/23
Scholarly Reflections Winger, Thomas M. "The Mystery of Paul's Apostolic Mandate: The Gospel of Christ for the Gentiles 3:1-13." Ephesians. St. Louis: Concordia Publishing House, 2014, 352-388. Ephesians 3:1 opens with a causal statement, "for this reason.' Winger questions what the antecedent reason is, and finds that the thought which consumed part or all of chapter two is interrupted logically by 3:1-13. The thought is then completed in verse 14 - God's reconciliation of Gentiles, Jews, and Himself is the reason which moves Paul to prayer (Winger 2014, 352). Meanwhile, he has digressed in 3:2-13. In Ephesians 3:1 we read for the first time about Paul's state as a prisoner (Winger 2014, 353). Winger references Colossians 1:24 to describe Paul as continuing in Christ' sufferings. Rather than suffering pointlessly, Paul asserts that there is a benefit to the Gentiles found in his suffering (Winger 2014, 354). In Ephesians 3:2, Winger takes Paul to be asserting that the Ephesians have certainly heard of God's grace given to Paul on behalf of the Ephesians (Winger 2014, 354). Winger takes the grace given to be the apostolic office which Paul then administers for the benefit of the Ephesians. The concept of the apostolic office as a grace appears three times in this pericope (Winger 2014, 355). Ephesians 3:3 speaks of the mystery revealed to Paul. Winger considers this mystery to consist not only of the revelation of the Holy Spirit, but also what Paul has recognized through study of Scripture (Winger 2014, 356). Paul's realization is that God has provided salvation for Gentiles as well as Jews. Ephesias 3:4 is grammatically slightly opaque, with an unexpected prepositional phrase. Winger considers the thrust to be that of a need for reading the writings of Paul (and others) when assembled (Winger 2014, 357). This will assist the whole church in understanding the mystery of the Gospel. According to verse five, the mystery was not made known for other generations. Paul considers this a realization which was not available apart from the coming of Christ as the Messiah (Winger 2014, 359). It has especially been revealed "to His holy apostles and prophets." Winger observes that the word "now" indicates Paul is thinking not of Old Testament prophets, but of those in Paul's own time (Winger 2014, 360). Ephesians 3:6 points out that part and parcel of the mystery revealed is that the Gentiles share in blessings with the Jews. Winger describes implications of their being "fellow heirs . . . members of a body . . . (and) partakers" of salvation (Winger 2014, 362). Verse seven notes that Paul's role is as a "servant" of the Gospel. Winger notes that the term διάκονος doesn't indicate a particular type of concern, but merely the role as someone carrying out duties for someone else (Winger 2014, 363). The work of Paul is by God's appointment, as a gift given by grace. It was given to him by God's power, which Winger notes also makes Paul able to perform his work (Winger 2014, 365). In Ephesians 3:8, Paul refers to himself as the "least" of the holy ones. Winger notes that the term he uses literally says he is small, which is also the meaning of his name, Paulus, in Latin (Winger 2014, 365). He himself is not the focus. He is simply being obedient to Christ. His work, and his prayer for the Ephesians, in verse nine, is that the Lord would bring sight to all, particularly about this mystery of the Gospel. Winger connects this statement with Acts 26:18, where Paul was to be used to open people's eyes (Winger 2014, 367). Paul seems to have a fairly simple view of eschatology in this instance. The mystery was hidden before and is now revealed. Winger sees just two periods in Paul's conception of the history of the Gospel (Winger 2014, 368). Ephesians 3:10 makes it clear that the spiritual forces seen as arrayed against the Ephesians (cf. 1:21) have been defeated and that God has overcome all (Winger 2014, 369). It is completed now, though chapter six emphasizes that there will be ongoing instances of strife until Christ comes again. This work is carried out "through the Church." Winger observes that Paul has just spoken of the importance of apostles and prophets. Therefore, he takes this statement to be instrumental in nature (Winger 2014, 370). God brings the Gospel of Christ by the hands of the apostles and prophets, delivering it to the world through the church. The church receives and transmits the gifts. Verse eleven again asserts that God's wisdom has not changed, but that the way it is understood has (Winger 2014, 371). Ephesians 3:12 moves on to emphasize that we have been incorporated into Christ (Winger 2014, 372). This creates a confidence that we have access to God. Verse 13 then speaks to prayers not to lose heart. Winger notes that the person who should not lose heart is not stated. However, it is more characteristic for Paul to state a prayer for the Ephesians (you) than for himself (I) (Winger 2014, 373). Even in sufferings, Paul reminds the Ephesians that they possess God's glory (Winger 2014, 374). From a rhetorical standpoint, Winger notes that in Ephesians 3:1-13, the revelation of God leads to a desire to thank him (Winger 2014, 375). The great prayer will come in 3:14-21. But meanwhile, verses 2-13 seem to be a digression. Winger suggests that we understand the first three chapters of Ephesians not as an extended prayer, but a cycle of "revelation-teaching-prayer-doxology" (Winger 2014, 376). Though there is a grammatical interruption at verse two, Winger does not find a digression in content. He considers the verses to be consistent with Paul's earlier statements and that they serve to close ideas Paul has opened earlier (Winger 2014, 377). From a structural standpoint, Winger finds Ephesians 3:1-13 less clearly structured than the earlier passages. However, there is still evidence of care in design. Winger notes the signs of inclusio which define both the boundaries and the purpose of the passage. Verses 5-6, in the center of the passage, state the central idea of God's mystery now revealed. The passage also contains two main sentences, one about revelation, the other about proclamation, corresponding to the main points of Paul's argument. Paul brackets this passage with statements about being a prisoner, in Ephesians 3:1 and 13. Winger takes his status as a prisoner to be an element which could be used against him, to suggest his message is wrong (Winger 2014, 380). Paul's statements about the reliability of the Gospel point up that, rather than being imprisoned for any other cause, it is precisely the truth of the Gospel which is the offense to his enemies. Suffering was to be understood not in terms of failure, but as a mark of being a Christian. The end goal, being a partaker of the resurrection, remained in view. When Paul emphasizes the nature of his apostolic office in Ephesians 3:2, Winger observes that the expectation of classical rhetoric would be that an author or speaker would establish his credibility through truth claims. Further, "the office of preacher could not be separated from the message itself" (Winger 2014, 382). Testimony to the resurrection was an integral part of the message. Through Paul's message to the Ephesians, he is saying they are bound to Christ as he is (Winger 2014, 383). The mystery of Christ, then, becomes the topic of Ephesians 3:3-7 (Winger 2014, 383). Paul alleges that in the current age the mystery has been disclosed. One rightly asks what this new content could be. Winger notes a strong parallel between the vocabulary here and in Colossians 1:26-27. In colossians the mystery is the presence of Christ in the Colossians (Winger 2014, 384). The very presence of the Colossians or the Ephesians in the body of Christ is this mystery. Winger asks whether God really didn't reveal his plan to draw Gentiles into the kingdom in the Old Testament (Winger 2014, 385). Though there are many Old Testament statements about the inclusion of the Gentiles, the prophets were lacking an understanding of how God would accomplish it. This may serve as at least a partial explanation of what Paul had in mind. A more thorough explanation may be rooted in the fact that the means is specifically Christ's death and resurrection. This was not clearly revealed until it was completed by Christ (Winger 2014, 386). The riches of Christ, in Ephesians 3:8-12, have not only been revealed to Paul, but have been delivered to the Ephesians. They have been made partakers in Christ (Winger 2014, 387). The mystery delivered is for the gentiles. God has made them heirs of His promise. 5/19/23
To prepare for our fifth class session: Read Ephesians 3:1-21, preparing to discuss the Greek text. I'll provide you with a copy of Ephesians 3:1-21 which is annotated appropriately for relatively inexperienced readers. Read Winger pp. 352-423. Read Thielman pp. 187-245. Read Peterson pp. 129-165. Some thought prompts: 1) Discuss the suggestion that Paul's writing in Ephesians 3:1-13 is a digression caused by his being absent-minded. Consider the overall structure, with a central idea in verses 5-6. 2) Consider the concept of “mystery” and how it was revealed, according to Ephesians 3:4. 3) Some commentators view the references in Ephesians 3 to “ages” as a suggestion of spiritual powers as articulated by Gnostic thinkers. Discuss the strengths and weaknesses of this idea. 4) Consider how Ephesians 3:17 and the life of the internal man relates to various points of view in historic Lutheran thought related to the bodily presence of Christ in communion, as well as to the relationship between faith and good works. 5) Evaluate the prayers, and particularly the doxology of Ephesians 3 in their possible application to the ways you might pray. Ephesians 2:19-22 - Lectionary for St. Philip and St. James, Apostles
5/18/23 5/7/21 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary. There was a serious controversy in the middle of the first century, about the time Paul wrote his letter to the Ephesians. The heart of the question was whether it was necessary to become a Jew in order to be a Christian. The people of Ephesus, the vast majority, at least, were Gentiles. Those who believed on Christ were certainly saved from sin. Yet they were strangers. They were not immediately seen as partakers of the promise of God to Abraham. In Ephesians 2:19-22 Paul speaks clearly of "you" rather than "we." He is addressing the Ephesians as a group, and is not including himself. They, Gentiles, are no longer strangers. They have been made citizens in the household of God. They are not illegal aliens. They are part of the family. Not only that, but their foundation includes both the apostles (New Testament) and the prophets (Old Testament). The Ephesians are on the same footing as Jews from Jerusalem who have trusted Jesus. Like the Ephesians, all of us who trust in Jesus are truly and certainly part of God's household. There is no room for doubt or fear. We have become a dwelling for God. He has brought us into his family. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. Ephesians 2:13-22 - Lectionary for Trinity 2
5/17/23 6/17/20 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the historic one-year lectionary. In recent weeks the idea of reconciliation has once again cropped up to the center of many Americans’ attention. The tensions have perhaps been more intense because of the pandemic which has prevented many meetings and appearances of Christian leaders, who have typically been a voice for reconciliation among different racial and cultural groups. The Bible has a great deal to say about reconciliation. This week, in particular, the Epistle reading from Ephesians 2 points out that the most serious conflict in the world, the conflict between the perfectly holy God and sinful humans, has been resolved by Jesus, who broke down the separation between God and man. This is particularly important when we remember this letter was written to Christians at Ephesus. The Ephesians, in the Greek world, and the Jews, would have very little to do with one another. There was a lot of tension. Virtually nowhere in the Mediterranean world was Judaism accepted, primarily because the pagans had little patience with a people who were monotheistic and who believed in a transcendent God, rather than a group of gods who were more like long living and very powerful humans. “Everyone” in Christianity recognized that the Jews would become Christians by God’s grace. However, there was still some doubt about the legitimacy of a Greek becoming a Christian without first converting to Judaism. Paul says that Jesus has made the Ephesians also partakers of his divine nature, breaking down their separation from God through his own work. The Ephesians, just like the Jews from Jerusalem, were citizens in the kingdom of God. They too were built up on the foundation of Christ and were a holy dwelling for God. It is in Christ and His reconciling work that we have hope for reconciliation with one another. It is in Jesus’ atoning sacrifice and his love for all humans that we can hope to see one another as bearers of God’s image and as those who are worthy of love and respect. This is the message of Christianity, that though we are sinners, God has esteemed us highly as those created in His image, and that he has reconciled us to himself, at his own expense. Our role is to acknowledge his work. That acknowledgement automatically brings us to see other humans, no matter their background, as His precious children. So we treat one another well, with respect, with dignity. Here we can find peace. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. Ephesians 2:11-22 - Lectionary for Pentecost 9B
5/16/23 7/18/18 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary. Every now and then I hear about people not being accepted into a church body for one reason or another. A recent church sign rose to prominence in this country, at a historically predominantly black congregation, saying that black people should never go to white churches. Let’s be clear. There’s no excuse for saying or thinking anything of the sort. At the same time, different congregations may well have their different cultures and flavors, and that isn’t necessarily bad. For example, I have never attended the Korean Baptist Church in the city where I live. Know why? Not because of any animus. Guess what language their services are in? Korean, right. If I understood the language I might be able to receive something good. Then again, our different understanding about the nature of conversion, the nature of the Lord’s Supper, and the efficacy of baptism would certainly cause tension or separation. It isn’t because of an ethnic difference, but of a doctrinal difference. Ephesians 2:11-22 points us to Christ, the one who broke down cultural and ethnic separation. In this instance, Paul is speaking to an audience with a common language. My problem with understanding Korean was not an issue to Ephesians who were Jews, Ephesians who were Christians, and Ephesians who were followers of Artemis. They had a common language and many cultural elements in common. However, the Gentiles were not partakers of the covenant promises of God made to Israel. They were not part of the people who would be identified as God’s people. The signs of belonging to the covenant with Israel were many and clear. The people of Israel had specific customs of washing, eating, drinking, and prayers. They even had a very different calendar from native Ephesians. How would the two groups deal with the differences? The key to it all is found in Jesus. Verses 13-16 specifically point to Jesus as the one who destroys divisions based on a cultural history or identity. If the doctrine, the teaching of Christ, is the same, the different cultural groups are one family. Some people enjoy bold and fallacious slogans such as “Doctrine divides, but love unites.” The fact is, love built on Christ does unite, and it primarily unites us in doctrine. We find that if our teachings are in unity, the little things like culture, history, economics, and even language are relatively minor. The fellowship and unity we can have is built on the solid foundation of Christ, who builds his people into a great and mighty building. He breaks down the hostility and fastens us all together. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. 5/15/23
Scholarly Reflections Winger, Thomas M. "Reconciled in One Body through the Cross 2:11-22." Ephesians. St. Louis: Concordia Publishing House, 2014, 309-351. Winger finds a shift in emphasis starting at Ephesians 2:11. The presentation of the Gospel was general in nature through verse ten (Winger 2014, 310). The Ephesians are to remember the Gospel and the way Paul and they would live as part of their heritage in Christ. The past and present stand in sharp contrast (Winger 2014, 310). The Ephesians are no longer Gentiles "in the flesh." By saying this, Winger observes that circumcision and uncircumcision are not the defining characteristic that matters (Winger 2014, 311). The grace of God is received by grace, through faith. This is what defines the Ephesians. In Ephesians 2:12, they were alienated from Israel. Winger takes this to mean they were separated "from the privileges and way of life of God's chosen people under his covenant" (Winger 2014, 313). The citizenship to which Paul refers is not an earthly, localized right, but something eternal. Winger observes that the term Paul uses for a "covenant" in Ephesians 2:12 is significant. Rather than a συνθήκη, which indicates a bilateral agreement, he uses the word διαθήκη, a unilateral declaration (Winger 2014, 314). God is the one who set the terms and conditions of the covenant. Ultimately he is the one who keeps the covenant. The covenant of God would then change the Ephesians from being people without hope. In Christ, they do have hope (Winger 2014, 314). The ground shift Winger observes in Ephesians 2:12 and following, then, is a shift from being "in the world" to being "in Christ" in verse 13 (Winger 2014, 315). The Ephesians who, as Gentiles, had been scattered and "far off" now as Christians are "brought near." Winger notes this was typical language used for conversion to Judaism, but here it is applied to conversion to Christ (Winger 2014, 316). In Ephesians 2:14, Christ is described as "our peace." Winger notes this is repeated in verse 15, making a bracket around a central idea (Winger 2014, 317). He further notes that Paul associates Christ with "the God of peace," thus making a claim to Christ's divinity (Winger 2014, 318). Jesus' work of "breaking down every wall" may refer to several different impediments. Winger discusses evil forces (Winger 2014, 318), the curtain in the temple, God's law, and hostility of Jewish authorities (Winger 2014, 319). Winger further notes the forceful nature of Ephesians 2:15. Here, all the Law is oppressive, breeding hostility (Winger 2014, 323). While God's Word, frequently translated as "law" is good, at this point Paul's classification of "the commands" excludes what Lutherans would understand as Gospel. He is here speaking of the demands of God's law, which we cannot keep. This is what Christ took care of, through the Gospel. Verse 16 makes it clear that the work of Christ is to create unity, gathering different people and making them one, specifically in Christ (Winger 2014, 324). It is only through Christ that this can happen, and that one body is made only by means of Christ being crucified (Winger 2014, 325). In Ephesians 2:16 Winger takes the aorist participle ἀποκτείνας not to show temporality, but means, "by killing" (Winger 2014, 325). I question this and wish to investigate further. It would not be normal to use a nominative case to show means. Verse 17 restates the work of Christ as making peace. Winger observes not only that the peace is both for people far and near, but that Paul makes allusions and near quotations of numerous Old Testament passages, applying them to Christ (Winger 2014, 326-327). In Christ Jew and Gentile are together reconciled. Winger particularly notes that in Ephesians 2:18 this is "through him" (Christ), "in one spirit" (the Holy Spirit), "with the Father," a clear Trinitarian statement (Winger 2014, 327). The theme returns in Ephesians 4:1-6. Ephesians 2:19 returns to the concept of the Ephesian Gentile unbelievers as strangers. They are no longer in their former condition, alienated from God (Winger 2014, 328). Winger speaks to the fact that the Ephesians are counted on an equal footing with all the Christians. Winger observes that in Ephesians 2:20, the reference to the Christians being built on "the apostles and prophets" seems to be in conflict with Paul's normal emphasis on Christ alone. Here Paul sees Christ and the church as incorporated in building God's temple (Winger 2014, 331). Paul frequently includes teachings which include the apostles as a part of God's work, not only here in Ephesians, but also elsewhere in his letters. Specifically, here, Christ is the cornerstone, which determines the level and direction of the rest of the building. The apostles and prophets, as other parts of the foundation, are dependent on his governance (Winger 2014, 334). Paul's emphasis in verse 21 is that the entire church is one entity, joined together as a coherent whole (Winger 2014, 336). Winger notes that it grows, not necessarily in number, but in some vital aspect as one organism. He takes this to be a growth in many facets, mentioned in other Scriptures, in its appearance in the world (Winger 2014, 337). Of critical importance to Paul is the fact that in Ephesians 2:22, the Ephesian gentiles have been incorporated in God's building. Winger finds the divisions in Ephesians, particularly in chapter two, to be very clear-cut. There are distinctive markers of change of topic at each of the modern chapter divisions. Further, there is a clear contrast at Ephesians 2:1 and another at 2:11, suggesting that verses 1-10 go together as one unit. Verses 11 and following shift from a distinction of Jew and Gentile to a distinction between "then" and "now" (Winger 2014, 339). Winger notes that Ephesians 2:11-22 also form a chiastic structure, based on the concepts of "then" and "now" (Winger 2014, 341). The central thought is that of God making peace through the unity found in reconciliation. In terms of the rhetorical structure of Ephesians, Winger takes 2:11-22 to be "the second major proof for Paul's contention that we are baptismally united in Christ (Winger 2014, 343). The fact of Christ's passion has a natural result, which is unity. Here Winger acknowledges a distinction between his understanding and that of scholars who view chapters 4-6 as exhortation to live out a new life in light of what Christ has done in chapters 1-3. The division between Jews and Gentiles was addressed by Paul in the Berakah prayer of Ephesians 1:3-14. In 2:11-22 he returns to the theme of God's work to break down division (Winger 2014, 343). Because God has united people to himself, their divisions have naturally been broken down. God's relationship with Israel, as his special covenant people, has not ended (Winger 2014, 345). However, the same relationship has been extended to all nations in Christ. They no longer live as hopeless people (Winger 2014, 346). The division of 2:14 may well represent not only the divide between God and man, but also that between hopelessness and hope. 5/12/23
Scholarly Reflections 3/26/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 5, “From Existence without God to Membership in the People of God (2:11-22)” pp. 148-186 Thielman observes that Ephesians 2:11-22 is roughly parallel to 2:1-10, beginning with a description of trouble with God, moving to the gracious divine response, then showing the positive outcome of God’s grace (Thielman 2010, 148). In this passage there is a greater emphasis on the horizontal relationship of man to man rather than the vertical God to man (Ibid., 149). In 2:11-13 Paul’s emphasis is on the troubles of the Gentiles, being separated from God (Ibid., 151). The Gentiles were separated from the Jews physically, shown in uncircumcision. This was a strong indicator of their exclusion from God’s people (Ibid., 153). Paul goes on to detail several disadvantages of the Gentiles. The narrative shifts in verse 14 as Paul describes Jesus as the one who has brought the Gentiles near (Ibid., 161). The emphasis is on Jesus who is, himself, our peace, for all who believe, even in alienated groups (Ibid., 164). The imagery of a dividing wall is especially vivid, known in reality as a fence prohibiting entry (Ibid., 165-166) Thielman questions the implications of Jesus’ tearing down “the middle wall...in his flesh” at some length. The syntax is slightly unclear. He concludes that by his death Jesus set aside the Mosaic Law, creating a new obedience to himself by faith. This looks very similar but is rooted in Jesus (Ibid., 170). Finally in verses 19-22, Paul describes the Gentiles as an important part of God’s people (Ibid., 177). The language used strongly points to citizenship and belonging (Ibid., 178). This citizenship is based alike on the apostles and prophets (Ibid., 180). It is absolutely sound and complete. In all, Jesus is preeminent, the cornerstone and capstone of the people of God. 5/11/23
Scholarly Reflections 7/2/15 Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition. Chapter 6, “Peace and the Broken Wall: Ephesians 2:11-22” Loc. 1214-1457. Peterson begins this chapter with an observation that our minds are full of information, much of it unintuitive, much that we could never observe, but that we tend to be ignorant of the God who is central to it all (Peterson 2010, Loc. 1226). In this passage Paul tells us of God’s role in all our lives, placing us in his Church (Peterson 2010, Loc. 1246). As Paul begins to orient us to the Church, he works in “through the thorny brambles of individualism” (Peterson 2010, Loc. 1250). Peterson considers that American individualism is a great hindrance to our growth as Christians. The Christian life, counter to our frequent desires, is based on Jesus, not us (Peterson 2010, Loc. 1267). This life in Jesus, according to Ephesians 1:22-23, is found in the Church. Peterson discusses the visible institution of the Church (Peterson 2010, Loc. 1272) with a building and a sign. This seems like a very normal place where normal people assemble. Because it is so normal, Peterson suggests many people lose interest (Peterson 2010, Loc. 1284). He then compares this to observations made in a poem about a bicycle rider who stops to consider churches (Peterson 2010, Loc. 1296). His conclusion is that the Church will always be relevant. “There is far more going on in the matter of church than meets the eye” (Peterson 2010, Loc. 1309). Paul uses verbs in this passage which show Jesus doing the work and us as passive recipients. “We acquire our identity not by what we do but by what is done to us” (Peterson 2010, Loc. 1316). A problem Peterson sees in the church in America is a pragmatic view of the church (Peterson 2010, Loc. 1318). If we cannot see its function we assume it is of no value. Our pragmatism results in our attempts to do God’s work for him. It is always a wrong approach (Peterson 2010, Loc. 1327). The remedy Paul proposes is remembering what we were without Jesus (Peterson 2010, Loc. 1336). The Church is what we enter into, not what we create. It has its own identity, which forms us (Peterson 2010, Loc. 1359). This church, Peterson observes, is centered around Jesus, “our peace” (Peterson 2010, Loc. 1397). 5/10/23 Scholarly Reflections Here's an annotated copy of Ephesians 2:11-22. Enjoy! 5/9/23
Scholarly Reflections For week four - Read Ephesians 2:11-22, preparing to discuss the Greek text. I'll provide you with a copy of Ephesians 2:11-22 which is annotated appropriately for relatively inexperienced readers. Read Winger pp. 309-351. Read Thielman pp. 148-186. Read Peterson pp. 109-128. Select a passage for your research project. Some thought prompts: 1) Consider and prepare to discuss the significance of circumcision within Paul's understanding and that of the Ephesians. 2) How is an understanding of circumcision related to the concept of citizenship or being an alien, as applied in verse 12? 3) How does the concept of Christ breaking down “the middle wall of separation” relate to both circumcision and citizenship? 4) The idea of reconciliation may operate on several levels in Ephesians 2. Discuss the concept. 5) Discuss the idea of the building, from vv. 19-22. What is Christ's role? What is the role of the apostles and prophets? What is your role? 5/8/23
Scholarly Reflections Ephesians 2:1-10 - Lectionary for Lent 4B 3/7/18 Many churches throughout the world use a Bible reading schedule called a "lectionary." It's just a fancy word meaning "selected readings." Posts like this reflect on the readings for an upcoming Sunday or other Church holiday, as found in the three-year lectionary. Our New Testament passage from Ephesians 2 draws a very subtle distinction for us between the way we should consider sin and the way we should consider righteousness. Let’s take a look at just a few of the implications of the passage. The apostle Paul says that we were dead in our sin and disobedience. The displeasure of God is fully earned by us. The God who has commanded that all his world remain very good, the way He made it, will not look with favor on any disobedience, great or small. When we fail to live in perfect obedience, love, and trust to God, and at peace with any of our fellow humans, we have justly condemned ourselves. It’s our fault, period. How are we rescued? In verse 4, it is by God’s grace and mercy. This is nothing we deserve. It is not that God recognizes anything good in us. It isn’t that our good deeds outweigh our bad deeds. None of that! It’s God’s mercy that creates salvation. There’s nothing we could do, and even if we could, we wouldn’t do it. Condemnation, then, comes from us. It’s our fault. Mercy is all God’s fault, if we can use that terminology. The only way I can be rescued from sin and death is that God chose to redirect his righteous anger against my sin. He chose not to condemn me. All the glory then goes to God. If this brief meditation was helpful to you, I hope you will check out the other materials on our website at www.WittenbergCoMo.com and consider supporting us. 5/5/23
Scholarly Reflections Winger, Thomas M. "Made Alive Together in Christ 2:1-10." Ephesians. St. Louis: Concordia Publishing House, 2014, 279-308. Winger comments on the suspense created in Ephesians chapter two, where Paul begins by describing "you," the direct object of the sentence (Winger 2014, 279). He distinguishes between you (Gentiles) and we (Jews) in verse three. Then in verse four he presents God as the subject and continues with the main verbs of the sentence (Winger 2014, 280). Paul's description of the Ephesians as dead before Christ gave them life is unqualified. They were dead in an entirely literal manner, as Paul would describe them (Winger 2014, 280). Winger notes this leaves no room for any type of Pelagian thought. He ties this thought to Romans 6 and Colossians 2, where it is baptism which brings life from death. Winger therefore considers the passage in Ephesians 2 to identify baptism as the start of walking with God (Winger 2014, 282). A key element to Paul is the shift from walking according to the authority of evil spirits and to walking according to God in Christ (Winger 2014, 283). Ephesians 2:2-3 speaks plainly of the hopeless state of the Ephesians as dead without Christ, but that the spirit of God moves in them to bring them life. Verse three identifies the Ephesian Gentiles with Paul and the Jewish Christians, who also were without hope (Winger 2014, 283). The root of the condition was identical. Both groups were united by sin before they became united by Christ (Winger 2014, 284). The life in sin was driven by sinful desires which pushed us toward our unbelieving goals. Winger observes the language of "flesh" and how it could be related to a distinction of what unifies us. With that in mind he briefly speaks sacramentally about baptism leading to desiring the flesh of Christ in the eucharist (Winger 2014, 284-285). All this, in verse four, is a result of God's love which moves him to mercy (Winger 2014, 286-287). The theme of unity returns in Ephesians 2:5, where Winger observes there are three compound verbs which use the prepositional prefix "with" (Winger 2014, 28). Unity will remain a major theme throughout Ephesians. Winger proposes a chiastic structure for Ephesians 2:1-10. The mid-point, in 2:5, is "by grace you have been saved" (Winger 2014, 288). Winger further thinks this statement may be a brief liturgical quotation, as a doxological statement at the focal point of the chiasm. Walking back through the steps of the chiasm, Winger notes the quick return of the "with" verb, here sitting down with Christ (Winger 2014, 289). This takes place in the heavenly places, an expression of Jesus' power. Winger does point out that Jesus doesn't have a restricted local dwelling, but that his heavenly throne serves as a sign of power. Verse seven states a purpose of Christ's work, that he can show his overwhelming grace (Winger 2014, 290). His show of grace entails the salvation of the Ephesians, the major topic of verses 8-9. Paul emphasizes that the salvation was completed in the past and remains a reality in the present (Winger 2014, 291). Winger discusses "by grace through faith" as he considers whose faith the passage might refer to. He considers it not to be Christ's faith, but rather, "it is fides qua creditur, subjective faith. The preposition διά subtly distinguishes the role of the Christian's faith from God's grace. While grace is the efficient cause, faith is merely the receiving instrument of the gift of salvation" (Winger 2014, 292). When the passage goes on to say, "this is not from yourselves," Winger notes that some commentators have understood the antecedent of "this" to be "faith." However, the gender difference makes this unlikely. Winger takes the neuter "this" as a reference to the entire clause which immediately precedes it (Winger 2014, 293). Paul is quite emphatic in Ephesians 2:9 that grace is different from works. Being saved by grace is diametrically opposed to being saved by works (Winger 2014, 293). Winger sees Paul as clear that it is only God's works which save, not ours. The theme continues with forceful statements into verse ten. Good works, rather than bringing salvation, are the result of salvation (Winger 2014, 296). Winger continues to emphasize the combination of eloquent expression and artful structure in Ephesians chapter two. Here Paul has not only used three clear sentences with a strong logical flow, but he has created a chiasm of ten verses, drawing the reader's focus to the grace of God. Winger provides a chart of the structure and then discusses the elements in turn (Winger 2014, 297-298). The plight described is all of man's making, while the rescue is entirely the work of God. The overall motion of Ephesians 2:1-10 is from death to life. Winger notes the parallel to Jesus' death and resurrection. The blessing of the Christian is a resurrection, but not only in the future. Paul sees the Ephesians as experiencing the life of resurrection already (Winger 2014, 300). Winger notes that Paul uses the image of death in three different ways, which must be distinguished by context. There is the deadness of sin apart from Christ. There is also the putting to death of the old life in baptism. Third, in living the baptismal life, the old life is being put to death (Winger 2014, 301). Likewise, resurrection has a present element and an eschatological element (Winger 2014, 302-303). Winger finally reflects on the Ephesians' unity with each other and their exaltation with Christ. He finds that this unity comes from the fact that the Christians are partakers of baptism (Winger 2014, 304ff). They have received the Gospel and have been cleansed from sin. Their unity with one another is significant, but Paul sees their unity with Christ as the important point of salvation (Winger 2014, 305). The present serves as a foretaste of what is to come. 5/4/23
Scholarly Notes 3/19/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 4, “From Children of Wrath to New Creation (2:1-10)” pp. 118-147 “In 2:1-10 Paul shows his readers how the mighty power of God, demonstrated in the resurrection and victorious enthronement of his Messiah, affects them individually” (Thielman 2010, 118). Thielman divides his discussion into three parts: 2:1-3, 4-7, and 8-10, identifying different emphases in the parts (Ibid.). Ephesians 2:1-3 identifies the readers as “children of wrath like all the rest”(Ibid., 120). This is in sharp contrast to the expression of redemption in 1:19-22. Paul makes the connection of sin and death here, as in other places (Ibid., 121). This is a universal condemnation, common to the whole world (Ibid., 123). Thielman brings out the root of sin, discussing Paul’s view of “desires” and “cravings” (Ibid., 125-127). As Paul continues in 2:4-7 he declares that the very people condemned earlier are objects of God’s mercy (Ibid., 131). His emphasis on God’s grace is central. In verse 4 Paul describes God as “rich in mercy” (Ibid., 132). As Paul describes God’s gracious actions here he favors compound verbs with the prefix “with” or “together” (Ibid., 134). Phrased in the aorist tense they indicate completed action. Thielman questions the apparent lack of discussion of Christians or Christ suffering in the passage. He concludes that the theme of suffering does exist in Ephesians but in this passage the concern is the gracious gift of God’s mercy (Ibid., 137). In verses 8-10 Thielman considers Paul to address “the nature and consequences of God’s grace” (Ibid., 141).This grace of God rescues the believers freely yet is tied to faith. Trust in the gospel is essential. “Faith and grace stand over against anything that human beings can offer God” (Ibid., 143). The theme of verse 10, that Christians as God’s creation do the works of God, is not at all foreign to Paul (Ibid., 145). As God has redeemed his people, they live out their redemption by their works. 5/3/23
Scholarly Notes 6/25/15 Peterson, Eugene H., and Peter Santucci. Practice Resurrection: A Conversation on Growing up in Christ. Grand Rapids, Mich.: William B. Eerdmans Pub., 2010. Kindle Electronic Edition. Chapter 5, “Grace and Good Works: Ephesians 2:1-10” Loc. 992-1207. As we move into Ephesians 2, Peterson observes the sharp contrasts. There are comparisons of death and life (Peterson 2010, Loc. 1005). Peterson compares the shift to a move from reading a travel book to living in the land described. Resurrection brings all to life (Eph. 2:1, Peterson 2010, Loc. 1012). This, he says, is a life of “passivity” (Peterson 2010, Loc. 1017), which Peterson contrasts with the drive that leads to fame in our culture. Rather than fight to create our own way from the cultural elements around us, Peterson, using the Hebrew culture as an example, suggests we receive our Christian heritage and guard it (Peterson 2010, Loc. 1044). This is a real life which can thrive and remain pure in the context of even a hostile society. Peterson does not consider this an easy value to impart to people, but a precious one (Peterson 2010, Loc. 1084). Cultivating a view of our lives as a working out of God’s grace is key to life in Christ (Peterson 2010, Loc. 1125). God’s work, a work he allows us to participate in, is, according to Genesis 1, very good. It is a gift, which he hands to us as well (Peterson 2010, Loc. 1147). Peterson concludes the chapter with illustrations of Jesus and us at work in the world, bringing God’s grace to bear. 5/2/23 Scholarly Notes Here's an annotated version of Ephesians 2:1-10. |
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About Throwing InkwellsWhen Martin Luther was dealing with struggles in his life he once saw what appeared to be an angelic being. Not trusting that he was going to be informed by someone other than the God revealed in Scripture, he took the appearance to be untrustworthy and hurled his inkwell at it. The chipped place in the plaster wall is still visible at the Wartburg Castle, though apparently the ink stain on the wall has been refreshed periodically by the caretaker. Blog Feeds
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