Category: Ephesians - Wittenberg Door Campus Ministry

A Final Prayer

8/8/2023

8/8/23
5/21/15
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 13, “A Concluding Commendation and a Final Prayer-Wish (6:21-24)” pp. 438-449.

Thielman observes that this final conclusion of Ephesians is not unlike the endings of Paul’s other letters. It includes a request for prayer, some travel plans, and a prayer for the recipients (Thielman 2010, 438). The mission of Tychicus to tell of Paul’s situation is clearly important, based on the repetitive language (Ibid., 441). Paul’s wish of grace and peace is consistent with the theme of peace in Christ which has surfaced repeatedly in his letter (Ibid., 443). This is the peace we have in the bonds of the family (Ibid., 445) but it is to last forever (Ibid.).

God's Armor

8/7/2023

8/7/23
Ephesians 6:10-20 - Lectionary for Pentecost 15B
8/29/18
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 Epistle reading this week is from Ephesians chapter six. The Christians at Ephesus are told to put on God’s armor. As we look at the armor of God, we notice first that the only offensive weapon is a sword, which is God’s Word. This is how God would have us engage in conflict. It is only God’s Word which can actually win His battles.

Speaking of God’s battles, who are the enemies? In verse 12 we read that we aren’t fighting a flesh and blood enemy. The enemy is a spiritual one, a cosmic power, a set of ideas that try to set themselves up against God. How could our actions fight against such enemies? We can’t attack those enemies. We can’
t attack spiritual enemies, such as Satan. Only God’s Word can do so. It is a matter of the Lord working through us.

This becomes a matter of prayer. Our physical ability is meaningless. That’s why, in verse 18, Paul turns to speak of prayer. We pray about everything. We pray for everyone. And Paul asks the Ephesians to pray for him. Please notice with me how he asks for prayer. He wants God’s Gospel to be plain to him and to be what comes out when he opens his mouth. This should be our request as well. Do we need earthly things? Certainly. But for the ultimate victory we need God’s Word speaking through us. Let us pray this way for one another.

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.

The Strength of God

8/4/2023

8/4/23
Ephesians 6:10-17 - Lectionary for Trinity 21
10/28/20
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.

Who are we going to trust? Our Epistle for this week, from Ephesians 6:10-17, reminds us that our strength is found in God, in His power, and in the use of the armaments He has given us.

In my native country, we are fast approaching a national election. It seems over the last several election cycles that we have seen increasingly bizarre behavior, not only on the part of the candidates, but also on the part of the electorate. Many commentators have begun to speak of politics in terms which, just a generation ago, indeed, maybe 15-20 years ago, would be reserved for religion. We have placed our hopes and dreams on particular candidates. People claim Messianic status for individuals running for our presidency. Appointments to the Supreme Court are viewed in apocalyptic terms. While some hints of this behavior can be found in the first half of the 20th century as well, it has reached a fever pitch which has taken many by surprise.

How should a Christian react to such a culture? First, we remember that it is God who is the great king and judge of all. If our hopes are in fallen humans, our hopes will be disappointed. There is no political party or candidate that will be perfect. Those haven't been made for millennia, since the Fall of man in the Garden of Eden. We try to identify what will be best for society, but we realize that in the end there will be disappointment.

Second, when we have been empowered to do so, we speak our Christian convictions in the public square, voting for candidates and policies we think will do the most good. We love and serve our neighbors through our political voice, including voting, writing letters and emails to people in office, and urging our governmental officials to do what is good and right.

Third, we pray for our nation and all its people, including those who hold elective and appointed office. They are trying to do a very difficult thing. The leaders need wisdom, courage, endurance, and conviction. So do the people they lead. Hardship will not be eliminated.

Finally, as we see our world is full of dissent and strife, we put on the armor of God. We defend ourselves and others, using truth, righteousness, peace, faith, and the helmet of salvation. In Ephesians these are all defensive weapons. They are God's means of protection for us and for those around us in times of hardship. We also speak the truth of God, His Word, which is the sword of the Spirit. It can kill evil. It can hold enemies hostage. It can cause people to lay down their arms and surrender to God's will, which is for the eternal salvation of all who will believe.

We don't put our hope in elections. We put our hope in God. He is the one who can really rescue us.

Lord, have mercy. Christ, have mercy. Lord, have mercy.

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.

August 03rd, 2023

8/3/2023

8/3/23
5/14/15
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 12, “Standing against the Strategies of the Devil (6:10-20)” pp. 411-437

Ephesians 6:10-20 concludes the body of the letter. As has been typical of Ephesians, it is divided into two parts: here an exhortation to be strong, then one to pray (Thielman 2010, 411). “With this concluding call to arms and exhortation to pray, Paul draws these themes [of identity in Christ and the need for unity in interactions] together and succinctly outlines the task that lies ahead for his readers” (Ibid., 412). Many have viewed this passage as a peroratio, or the speech given before a battle. Thielman does not think this to be a conscious move but does concede the similarity (Ibid., 414). The Ephesians are urged to put on different pieces of armor, each with its own function (v. 10) (Ibid., 415). In this way the believers are strengthened. The idea of putting on character qualities as armaments is not at all foreign to classical literature (Ibid., 418-419). The enemy at hand is not only within our attitudes but includes human and spiritual forces outside us as well (Ibid., 421). Although Christ has secured victory over evil it is still raging Therefore we need these armaments (Ibid., 422). Thielman speaks in order about the importance of the different pieces of armor and how they are parallel to the character qualities related here (Ibid., 424ff). Thus armed the Ephesians stand as an army, engaged in their work of prayer (Ibid., 432). This is identified as a hard and constant work, like a battle (Ibid., 433). Paul particularly asks the readers to pray for him (Ibid., 435).

The Devil and God's Armor

8/2/2023

8/2/23
8/20/15
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 13, “The Wiles of the Devil and the Armor of God: Ephesians 6:10-17” Loc. 2877-3121.

Peterson observes that Ephesians does not end with a rushing call to radicality (Peterson 2010, Loc. 2881) but to a disciplined readiness. The Ephesians stand firm as Christ has called them (Peterson 2010, Loc. 2891). This will bring maturity as we find our identity in Christ and among his people. We do have an enemy to withstand Peterson 2010, Loc. 2926). Peterson observes that there are many evil forces in the world but that here our biggest challenge may be identifying these unseen enemies (Peterson 2010, Loc. 2943). The tools we receive for this conflict are armaments from God (Peterson 2010, Loc. 2983). The six armaments are a representative sample of Christian character (Peterson 2010, Loc. 2994). Peterson observes that as time goes by we have a temptation to leave our post or remove some armor, a tendency we must resist (Peterson 2010, Loc. 3037). As the Ephesians stand firm they pray (Peterson 2010, Loc. 3053). This has been a recurring theme in the book. Prayer becomes the natural language of the Ephesians. This prayer is specific and focused on praying for others (Peterson 2010, Loc. 3072). Peterson observes that in the end, Tychicus is the only person named in Ephesus (Peterson 2010, Loc. 3102). He also appears in relation to Ephesus in Acts 20:4. This person had been with Paul and with the Ephesian church. They had a history and understanding of one another .This, Peterson says, should be the pattern as we practice resurrection. We do it together.

Prayer, Commendation, and Blessing

8/1/2023

8/1/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "Epistolary Conclusion: Fellowship in Prayer, Commendation, and Blessing: 6:18-24." Ephesians. St. Louis: Concordia Publishing House, 2014, 755-793.

As he closes the letter to the Ephesians, Paul asks that they pray for him. The near synonyms used in 6:18, προσευχή and δέησις, are used in conjunction regularly in terms of the prayers in public worship (Winger 2014, 755). Paul is therefore asking to be included in the prayers when the church is assembled. Though there is no finite verb in verses 18-20, Winger considers there to be a different subject, and that the participle is able to serve as the main verb (Winger 2014, 757). Verse 19 makes plain Paul's intent that when the Ephesians pray he wants them not only to pray for all Christians but to specifically include him (Winger 2014, 759). Paul's desire is that God would give him gifts he needs to carry on his ministry. In particular, he asks that God's Word would speak for him when he opens his mouth and that speech would be bold (Winger 2014, 760). Though Paul is an elder statesman and an ambassador of Christ, he is not free. As he endures imprisonment and eventual trial, he wishes to speak freely as a messenger of the Gospel (Winger 2014, 762).

In Ephesians 6:21 Paul moves on to commend Tychicus to the Ephesians (Winger 2014, 763). Tychicus will let the Ephesians know other things which didn't seem appropriate for inclusion in the actual letter. This was a fairly common expectation. Paul's commendation signifies that Tychicus is someone he trusts entirely, not only as a messenger, but as a faithful servant of Christ, a fellow teacher with Paul (Winger 2014, 764). He is to be received with respect (6:22).

In Ephesians 6:23, Winger observes that Paul repeats "grace and peace" from 1:2, but as "peace and grace," thus creating a chiastic inclusio, signaling the theme of the entire letter (Winger 2014, 766). Verse 24 is more typical of the closing of Paul's letters, as he prays that grace would be with them. However, his mention of them as "those who love our Lord Jesus Christ" is unusual, as it is the only mention of our love for God, rather than God's love for us (Winger 2014, 767). The final words of the blessing, "in incorruptibility," are challenging. Winger considers them unlikely to describe the love of the Ephesians (Winger 2014, 768). He is also not satisfied with the emphasis shifting to the incorruptible nature of the resurrected Jesus (Winger 2014, 769). He concludes it probably refers to the incorruptible nature of the Christian, who dwells in the new life of the baptized.

From a structural standpoint, Winger finds the clear divisions of pericopes which could be discerned early in the letter to be largely absent as it moves to a conclusion. Paul seems to be following a more "continuous flow of thought" by Ephesians 6:18-24 (Winger 2014, 771). Grammatically, though verse 18 is connected to what came before, the actual subject has shifted (Winger 2014, 772).

The conclusion of Paul's letters departs from the pattern we can see in countless Greco-Roman letters (Winger 2014, 772). Winger notes a much more complex formulation used by Paul, containing substantially more elements than found in other authors (chart on p. 773). Winger takes this to be an innovation which influenced many of the New Testament and postapostolic Christian writers (Winger 2014, 774). The elements, taken together, bring the author and recipients into a closer and more personal fellowship than they would otherwise expect.

Ephesians 6:18-20 express a fellowship in prayer between Paul and the Ephesians (Winger 2014, 777). Throughout the letter, prayer has been a significant element. Now, at the conclusion, Paul asks for a continued relationship in prayer. Winger notes that in the earliest Christian practice the corporate prayer of the church was part of the eucharistic celebration. It was not until the Lutheran Reformation that the intercessions were moved to a separate unit of liturgy (Winger 2014, 778-779). Paul's requests for prayer are always focused on his desire that the Gospel would work through him. This is the way he would hope all people would pray (Winger 2014, 780-781).

Ephesians 6:21-22 speak to the fellowship Paul and the Ephesians have through Tychicus, the emissary (Winger 2014, 782). Winger discusses in brief the way letters would be carried at the time of Paul, as well as the related need for letters of introduction and identification of author, courier, and destination. In general, the authoritative letter served as a substitute for the author's actual presence (Winger 2014, 784).

Finally, in Ephesians 6:23-24, Paul expresses a fellowship with the Ephesians as they share in the grace of God. His benediction speaks to their unity. Winger provides a chart of all the Pauline closing benedictions (Winger 2014, 788-789), so as to compare the elements. Grace and peace are the central ideas in all. Winger also notes that the letters all begin and end with grace. All include peace at the start, and more than half include it in the closing benediction (Winger 2014, 790). Winger suggests this may represent an existing liturgical practice, as it is relatively consistent.

Christ as God's Armor

7/31/2023

7/31/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "Epilogue: The Armor of God: Baptismally Enclosed in Christ: 6:10-17" Ephesians. St. Louis: Concordia Publishing House, 2014, 699-754.

In Ephesians 6:10, Paul uses the unusual construction, τοῦ λοιποῦ. Winger takes thi to assume the word χρόνου, making a genitive of time, "for the rest of time." However, he takes it in context to introduce concluding statements, so to mean, "finally" (Winger 2014, 699). The conclusion Paul describes starts with receiving strength from the Lord (Winger 2014, 700). Verse 11 goes on to command an active role, put on God's armor. Winger notes we might expect another passive, indicating allowing ourselves to be clothed by God. However, the Ephesians already possess the armor, which they are to put on (Winger 2014, 701).

The equipment the Ephesians are to put on is the totality of the gear "of God." Winger observes the implication that not only does this belong to God, but it is the same equipment He uses in battle (Winger 2014, 702). For this reason, the Ephesians are safe and able to stand when under attack.

Ephesians 6:12 shifts the metaphor slightly to reference a wrestling match. Winger notes that a struggle in combat could reasonably be referred to in terms of wrestling, so Paul's shift would not be a surprise (Winger 2014, 704). Christians remain engaged in conflict within themselves and the surrounding world even though Christ has already won the victory in battle against sin and death. However, Paul describes the important enemies as spiritual forces (Winger 2014, 705).

Ephesians 6:13 reiterates the concept of needed equipment for battle (Winger 2014, 706). Because of the reality of the spiritual forces, the weapons and armor provided in baptism are more clearly necessary. As the equipment is "for the evil day" Winger asks when that is. He concludes that the time has begun but that it is continuing. The Christian enters into an existing conflict (Winger 2014, 707). The desire is to remain standing when the battle is ended. Verse 14 marks a slight transition, as Paul moves to list the specific weapons of warfare (Winger 2014, 709). The six articles of armor are described as being put on for specific purposes. Winger describes the components in some detail, with possible sources of the ideas from biblical passages. The weapons, significantly, are almost all defensive in nature (Winger 2014, 715).

From a structural point of view, Winger sees Ephesians 610 marking the start of a perorartio, where the threads of the argument are gathered for conclusion (Winger 2014, 721). Paul summarizes the points of his argument here. His argument has been straightforward, so he uses his peroratio mostly to urge ongoing faith (Winger 2014, 723). The Ephesians are to conclude that they are involved in a battle for which they need God's equipment. Winger sees reason to take the rhetoric of Ephesians not as a prosecutorial or defense argument, but as epideictic speech, encouraging the Ephesians as a leader would encourage his troops. He provides a number of quotations from Luther and others, reaching similar conclusions (Winger 2014, 723-724), then provides a chart showing ways that the material in 6:10-17 concludes other ideas throughout Ephesians (Winger 2014, 725-726). The pieces of armor refer back to specific concepts.

While there may be a temptation to include Ephesians 6:18-20 with 10-17, making seven elements by the addition of prayer, Winger finds the differences in the passages and their possible derivations to urge treatment of prayer as a separate matter (Winger 2014, 728). In particular, the equipment of the Christian is rightly understood to be defensive as Ephesians conceives of it. Christ is seen as the one who has won the battle. We stand in his armor as the remaining fallout comes at us (Winger 2014, 729-730).

Winger notes that Paul considers the battle to be a spiritual conflict (Winger 2014, 732). The weapons are not earthly, but spiritual. Likewise, the enemies are not physical in nature. This is a metaphor which Paul uses frequently (Winger 2014, 732-733). While there are human adversaries (compare Acts 18-20), the true enemy is with spiritual forces (Ephesians 6:12) (Winger 2014, 733).

The imagery Paul uses of armor may have been inspired by personal encounters with soldiers, though Winger does not think it would have been entirely necessary. Paul doesn't use all the images which would have been possible (Winger 2014, 735). Winger quotes descriptions of Polybius and Josephus at length (Winger 2014, 736-737). It is significant, to Winger, that the offensive weapons are omitted from Paul's description. Winger goes on to describe the presence of all the equipment from Ephesians 6:10-17 as it is present in the Old Testament (Winger 2014, 740ff). The imagery of armaments borrowed from a hero is important. These weapons belong to God and He has used them in battle. They are used by the Christian but the credit for their use goes to God, who fights on behalf of his people (Winger 2014, 743).

Winger considers the battle imagery in Ephesians 6:10-17 to have a valid parallel in the account of the Passover and exodus (Winger 2014, 745). There, it is clearly God who arranges for the escape and protection of His people. It is the Lord's battle. Winger describes the elements in considerable detail.

The image of putting on God's armor draws Winger to explore parallels to the description of Galatians 3:27, where in baptism, Christians have put on Christ (Winger 2014, 748). Winger details references in Ephesians to being "in Christ," as illustrative of the life of those who have been baptized. The baptismal life, having put on Christ, is symbolized by having put on the armor of God. The work of the pastors and other leaders in the body of Christ has to do largely with enabling Christians to put on and wear God's armor (Winger 2014, 750). Again, Winger discusses the pieces of armor as ways in which godly character is evidenced in the Ephesians Christians (Winger 2014, 753). There is not a specific one-to-one correspondence, but each item provides a conceptual cluster of characteristics.

Winger concludes the chapter by observing that, in some ways, the equipment of the Christian in Ephesians 6:10-17 parallels the garments of the high priest in the Old Testament. Christ as the true high priest is seen in various places as bearing similar equipment to that of the priesthood (Winger 2014, 753). Christians, then, may also be seen as a sort of priesthood before God.

Ephesians 6:10-24 Annotated

7/28/2023

Ephesians 6:10-24 Discussion Prompts

7/27/2023

7/27/23
To prepare for our tenth class session:
Read Ephesians 6:10-24, preparing to discuss the Greek text.
I'll provide you with a copy of Ephesians 6:10-24 which is annotated appropriately for relatively inexperienced readers.
Read Winger pp. 699-794
Read Thielman pp. 411-449
Read Peterson pp. 251-271
Some thought prompts:
1) Discuss the six or seven pieces of equipment Paul references in the passage. Why is each important? How is the battle significant?
2) What does Paul consider the battle of the Christian to consist of? How is it properly addressed within the context of a local church congregation?
3) Discuss spiritual battles that Christians you know are engaged in.
4) What is the role of prayer?
5) Winger takes Paul's references to prayer to refer specifically to the prayers of the body of Christ assembled together. What are the strengths and weaknesses of this point of view? How does your conclusion influence your understanding of prayer?
6) How do Paul's specific prayer requests inform your desires for prayer?

Household Order

7/26/2023

7/26/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "Order 'in the Lord': Parents/Children, Masters/Slaves: 6:1-9." Ephesians. St. Louis: Concordia Publishing House, 2014, 654-696.

Ephesians 6:1 addresses children. Winger observes this is a departure from other household orders (Winger 2014, 654). The subordinate is addressed here as someone who has value and dignity. While wives were directed to be subordinates to husbands, here children are directed to obedience (Winger 2014, 655). Winger does, however, note that the verb can imply both obedience and a willingness to learn from or receive help from someone (Winger 2014, 656). The duty of children to learn and obey is present throughout the Old Testament. Winger further notes that, while Jesus only fits the role of husband in previous verses, here he can be seen in both a parent and a child role (Winger 2014, 657). The obedience is "in the Lord." This signifies to Winger that heeding parents is part of heeding God (Winger 2014, 658).

To document his command for children to obey their parents, in Ephesians 6:2-3 Paul provides a conflation of Exodus 20:12 and Deuteronomy 5:16 (Winger 2014, 659). His statement is most similar to Exodus 20:12 (LXX), but with a few changes which Winger considers significant. First, he calls it "the first commandment with a promise" (Winger 2014, 660). This may suggest an abridgement of the commands in common use, as the first and third commandments also have promises . Winger notes the earlier commandments are not as closely associated with the promises and that an abridgement may have omitted the promises. Paul also changes a subjunctive in the second clause to an indicative, resulting in a statement of definite fact, "you will be long-lived." Finally, Paul omits the promise of the land to which the Israelites will go. Winger suggests that this may be because the promise of a piece of land is not made for Christians, who inherit all creation in Christ (Winger 2014, 661).

Not only are children to obey their parents, but in Ephesians 6:4 fathers are not to provoke their children (Winger 2014, 661). The emphasis on the father may be indicative of his ultimate responsibility for the order and well being of the family. Winger has previously concluded that the father, like the husband, is a figure of Christ in relationships (Winger 2014, 662). The provocation fathers are warned against is the same which, in other circumstances, would result in God's righteous wrath. Rather, fathers are to nurture their children in training. Winger notes this may imply forceful correction, but that Paul has coupled the discipline with "instruction" and refers to it as "of the Lord." This implies a primary role of teaching as a master would his disciples (Winger 2014, 663).

Ephesians 6:5 shifts to instruction of slaves. Again, Winger notes the countercultural approach of addressing teaching to an inferior, such as a slave, without doing it through that person's superior (Winger 2014, 663). The slaves, like the children, are addressed with respect. Winger observes that slaves may have any number of societal functions in antiquity, but they are always characterized by their lack of freedom. Slavery was not normally characterized by physical appearance or lack of skill or social standing (Winger 2014, 664). From a theological standpoint, in this argument of Paul, the great contrast is between being "slave" and "free." The true freedom is a gift of God in Christ. However, this implies being subject to God as your owner (Winger 2014, 665).

In the same terms used for children, slaves are to heed their masters (Winger 2014, 665). These masters, however, are carefully identified as "masters in the flesh." Both slave and master serve a higher master in God. Winger notes then, the significance of the slaves being addressed as Christians (Winger 2014, 666). They demonstrate their faith as they are subject to the authority of another. The submission of the slave is "with fear and trembling," an attitude we are all to have as we serve the Lord. It is not obedience merely for show or appearance, in verse six (Winger 2014, 667). The service is intended to please God. They serve, according to verse seven, as for God rather than for men (Winger 2014, 668). The slaves are to have a good mind, that which would please God. Verse eight closes the instruction to slaves with the observation that anything we do which is good is done for God rather than for men. Winger observes this is entirely consistent with Paul's view of good works, particularly in Ephesians 2:8-10. All our works are done before God, in light of His grace (Winger 2014, 669).

In Ephesians 6:9, Paul moves to instructing masters, who are the owners of the slaves in the earlier verses (Winger 2014, 669) Winger notes that the wording of the verse depends on the earthly master and the heavenly Lord being addressed by one and the same term. The masters don't trade places with the slaves, but they treat them fairly, just as the slaves treat masters fairly. Both people remain in their office and use the office for the good of all. The motivation of this instruction is inherent in the fact that slave and master alike have a heavenly master (Winger 2014, 670).

Winger reminds his readers that Ephesians 6:1-9 is a continuation of material begun in 5:21-33 (Winger 2014, 671). The filling of the Spirit from 5:18 is applied in the case of wives and husbands, children and parents, slaves and masters. Each person fulfills a role in the ordered society. While Paul doesn't overturn fundamental visible order, such as the respective roles of people, Winger finds that he does depart from cultural expectations by making sure his "Christological analogy is the chief point of the pericope" (Winger 2014, 672). The same analogy he used to describe marriage is at work here.

Within the Greco-Roman world, fathers held absolute authority over their children until they died (Winger 2014, 674). This was pronounced in Greek tradition, and more so in Roman culture. Paul assumes a high level of parental authority. He does show mildness in terms of coercive punishment, but he is not unique in that (Winger 2014, 675). What is striking is that he views marriage and family as divine institutions and orders which reflect divine order. The promise and blessing of God, then, become the motivating characteristic, rather than a demand for obedience.

Paul's use of the fourth commandment from Exodus 20:12 and Dueteronomy 5:16 is not merely an appeal to authority. Winger observes that all the commandments are theologically tied to the first commandment, that of loving God (Winger 2014, 676). In Jewish thought the first commandment began the vertical relationship with God, and the fourth began the horizontal relationship with man. Parents would, therefore, be in a very important position, similar to that of God (Winger 2014, 677).

Drawing on this standing of parents as a parallel of God in Ephesians 6:1-4, Winger notes that it is through the work of parents that children come to know the work and character of God (Winger 2014, 677-678). To honor parents is a way of honoring God, and vice versa. Parents are under divine authority, but they are intended to be a primary earthly representation of God. Parents further have the duty of teaching God's Word to their children (Winger 2014, 679). The children are brought up to be believers in God, who partake of God's promises. For this reason it makes sense that Paul would bring up the promise associated with the fourth commandment (Winger 2014, 680). God has created his orderly world in such a way as to give good rewards in conjunction with order. Again, Winger ties the relationship of children and parents to the gospel, as, in John 1:12-13 and in Galatians 3-4, as well as in Ephesians, God makes those who trust him into his own children (Winger 2014, 682).

Winger goes on to discuss the matter of Ephesians 6:5-9 in terms of the transformation of thought about slavery when viewed through the lens of God's order (Winger 2014, 682ff). He initially endorses John Nordling's commentary on Philemon, from Concordia Publishing House. Nordling emphasizes the fundamental difference between slavery in the Roman world and the more recent British and American version to be that in Roman antiquity slavery was not racially based nor did it presume a lack of education or economic and social mobility (Winger 2014, 683). Manumission was very common, and many Jewish, Greek, and Roman slaves would remain enslaved by their own choice when offered freedom (Winger 2014, 684). This is not the pattern we would expect in the more recent customs in Britain and America.

Paul never speaks scornfully about slaves (Winger 2014, 686). This sets him apart from many of his contemporaries. He speaks in Ephesians to the slaves as humans with dignity then to the masters as humans with dignity. The slave who acted in positive ways was likely to receive positive regard and treatment. The master could hope for this as well. Paul reminds slaves and masters alike of their obligation to God, the ultimate master. Paul, then, is far more concerned with the obligation to and the blessing from God than he is with the human arrangement (Winger 2014, 687).

Rather than seeking a change in the human arrangements involved in being a master or slave, Paul calls the Ephesians to recognize their position as slaves to Christ, and the masters to recognize and act in concord with their position as representatives of Christ to the slaves placed under their authority (Winger 2014, 688) Winger observes that in this regard, the teaching about slaves and masters is analogous to the earlier statements about wives and husbands or children and adults (Winger 2014, 689). Winger concludes that Paul's view of slavery is that in Christ all are set free, though part of that freedom involves living in various roles in society, involving leadership or submission (Winger 2014, 692). The emphasis is on Christ's work, rather than on our role or obedience (Winger 2014, 694).

Ephesians 5:21-6:9 Annotated

7/25/2023

Christianity at Home and Work

7/24/2023

7/24/23
8/13/15
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 12, “Household and Workplace: Ephesians 5:21-6:9” Loc. 2579-2876.

At Ephesians 5:21 Paul brings the discussion to the home, “where we practice resurrection” (Peterson 2010, Loc. 2580). Peterson affirms that we devalue what is unglamorous, much of which is at home (Peterson 2010, Loc. 2594). At the same time, it is that common life which is abused by “important” people (Peterson 2010, Loc. 2597). This is not as it should be, as Peterson illustrates with a scene of philanthropy afar and neglect at home (Peterson 2010, Loc. 2613). Contrary to this example, Paul draws us to a state of spiritual expectancy in Ephesians 5:1-20, then has husbands and wives love and care for one another (Peterson 2010, Loc. 2649). This is a highly complex situation but one which is fundamental to many other relationships (Peterson 2010, Loc. 2670). Rather than give extended situational guidelines Paul directs the relationships to their master, Jesus. The person and work of Jesus can put all our interactions into their rightful place (Peterson 2010, Loc. 2678). Our maturity itself is relational (Peterson 2010, Loc. 2691). It is these relational elements which hold our world together (Peterson 2010, Loc. 2731). Peterson sees the fellowship of the local church as a training ground where we practice this being together in Christ (Peterson 2010, Loc. 2756). He then ties this idea to the writings of Martin Buber, who “developed a hyphenated vocabulary of three pairs of words: I-It, Them-Us, and I-You” (Peterson 2010, Loc. 2792). These pairs are basic to human relations as well as to grasping the Trinity. The interdependence implicit in relationships keeps us from depersonalizing others. In the family we find out how to work in community with others (Peterson 2010, Loc. 2826).

Husband and Wife as Christ and Church

7/21/2023

7/21/23
Ephesians 5:22-33 - Lectionary for Pentecost 14B
8/22/18
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 Epistle for this week is so frequently used badly I almost fear to mention it. This, however, is the great power of a lectionary, which forces us to deal with it anyway.

Here the husband and wife are an illustration of Christ and the Church. Note the main point in verse 32 is Christ and the Church. A marriage is just a picture of a greater reality.

Sadly, some of our pictures are really distorted. That’s the problem. People look here and take away two partial truths. First, wives are to submit. Second, that’s what Christianity looks like. I want to know how anyone could read the passage in context and get that idea. Then again, I really don’t want to know.

Let’s roll it back and see what Paul says. The husband is the head of the wife and is to be to her like Christ to the Church. What does that look like?

Jesus humbles himself for the good of the church. He gives up his privilege to care for her needs.

Jesus suffers abuse at the hands of his people as he steps between them and eternal harm. It results in his death.

Jesus speaks words of love and forgiveness even when that care is not deserved.

Jesus voluntarily helps his people in their need even though he was under no obligation.

Jesus helps the church so as to make her perfect, holy, and blameless.

A marriage is a picture of Christ and the church. All of our pictures are flawed. But as husbands seek to be more like Jesus, as wives find it easier to follow their husbands’ lead, the picture does clarify.

Make us reflect You well, Lord.

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.

Headship and Subordination

7/20/2023

7/20/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "The Gospel in God's Order: The Bridegroom and the Bride: 5:21b-33." Ephesians. St. Louis: Concordia Publishing House, 2014, 598-653.

Winger opens his comments on Ephesians 5:21b-33 by evaluating the participle normally translated as "being subordinate." The participle may depend on the verb in verse 18 or it may stand independently (Winger 2014, 598-599). Winger considers it important to understand the participle as dependent on a finite verb when possible, so he considers it here to belong to the verb in verse 18 (Winger 2014, 600). However, Winger does not consider the concept of mutual submission to be appropriately applied to the marital relationship outside of the greater context, extending through 6:9. The term ὑποτάσσω rightly describes our relation to God, but not an individual relationship (Winger 2014, 601). Being placed in an ordered relationship precludes mutual submission. The relationship cannot be reversed (Winger 2014, 602).

The subordination the Ephesians are called to is to be "in the fear of Christ" (Winger 2014, 603). Winger notes that "fear" of God is not simply reverential respect. It involves an element of terror due to God's holiness and ability to judge his people.

Ephesians 5:22 starts a series of three pairings which must be observed. Here, wives are to submit to their own husbands (Winger 2014, 604). Winger observes that the words "in the Lord" clarify that a wife's submission to her husband is tantamount to her submitting to the Lord (Winger 2014, 605). Verse 23 goes on with a justification for the submission. Here we see the husband as the head of his wife as Christ is the head of his Church (Winger 2014, 605). The husband's headship is therefore patterned on the headship of Christ. The distinction of roles based on that headship is important. "The wife cannot take on the role of head in the marriage because that would imply that the church can act as her own savior" (Winger 2014, 606). Verse 24 continues to describe this relationship in terms of the church, which is subordinate to Christ (Winger 2014, 607).

Ephesians 5:25 turns the relational coin to its other side. The husbands are to love their wives. Winger observes this would be counter-intuitive to the original readers, who would expect the husbands to be good rulers, who enforce submission (Winger 2014, 608). The instructions to husbands are significantly longer than those to wives, but actually focus on Christ, as Paul is intent on building a theological view of life and marriage. In verse 26 the husband works as a type of Christ, preparing the wife for holiness as God in Christ, the antitype, prepares the church (Winger 2014, 609-610). Winger takes the manner of cleansing "with the washing of water in the word" to be a clear reference to a sacramental view of baptism, which creates a unified and holy people in Ephesians (Winger 2014, 611). The washing is effectual and leads to the outcome described in verse 27. The bride/church is presented in purity, as Christ has accomplished atonement (Winger 2014, 612). The bride is presented to Christ in baptism, which makes her pure. As Christ gave himself to purify his people, in verse 28 the husband is to love his wife as he does his own body (Winger 2014, 614). Winger takes Paul's use of "as" (their own bodies) not to mean "like" but "since." The husbands love their wives because they are one flesh (Winger 2014, 615).

Winger sees the material in Ephesians 5:28 to serve as an introduction to verses 29-32. Because the husbands love their wives, who are part of themselves, they are motivated in the positive relationship (Winger 2014, 615). Verse 29, rather hyperbolically, describes the universal tendency to care about ourselves. Paul ties the idea to Christ's care for the church, which he protects no matter what (Winger 2014, 616). The church, drawn from Christ, consists of members of his body.

Ephesians 5:31 moves on to quote Genesis 2:24, indicating that the church came from Christ's side as the woman came from the man's side (Winger 2014, 617). The quotation is not introduced as we might expect, but Winger notes it refers directly back to Ephesians 5:30, thus speaking more to the nature of Christ and church than to the nature of marriage. Human marriage is intended to point to Christ (Winger 2014, 618). Winger describes Jesus' humiliation in some detail in terms of the man leaving his mother and father to be joined to his wife. According to verse 32, the mystery is great, that Jesus could do this (Winger 2014, 620). Marriage expresses the mystery of the Gospel. In verse 33, then, Paul draws back to the more specific implications to marriage. Husbands must love their wives and wives must honor/fear their husbands (Winger 2014, 625).

Winger observes that the pericopes in the later part of Ephesians become longer than those at the start of the letter. 5:21-33 may be seen as a whole, but the topic might begin as early as 4:17 and run as far as 6:9 (Winger 2014, 627). He cautions against attempts to draw very small divisions. Winger then proposes that readers observe a shift at 5:21 "not from God's work to man's work, but from God's work in Baptism to God's work in worship, understood most broadly as embracing the entire Christian life" (Winger 2014, 628). The shift may have a parallel in Romans 12:1. Consistent with this view, Winger takes the participles in verses 19, 20, and 21 to be closely related to the verb "be filled" in verse 18. The thrust of the passage is a life rooted in the Holy Spirit (Winger 2014, 629).

Winger emphasizes that Ephesians 5:22 does not suggest a reciprocal sort of subordination. Rather, it indicates a need for a life which is appropriately ordered (Winger 2014, 629-630). Verse 21 then is not referring to husband and wife submitting to each other, but to all the relationships discussed through 6:9, with their own particular lines of authority and submission. All of the relationships can be seen to have a figure of Christ and a figure of the church. Our job is to discern our place and act accordingly (Winger 2014, 630).

Since Winger considers the overall structure of Ephesians 5:21b-33 as an explication of Christ and the church, he explores the countercultural nature of the teaching in terms of marriage (Winger 2014, 633). In particular, Paul's view that the husband should sacrifice himself for his wife would have seemed revolutionary to his earliest readers (Winger 2014, 634). Winger thinks we would look in vain for any statements of the period which followed the Pauline pattern. Though some elements may be discerned, the whole picture is absent (Winger 2014, 635). In contrast to the broader culture, it is the Gospel work of the husband, laying down his life for his bride, which dominates the passage. The leader exercises his authority for the good of the subordinate (Winger 2014, 636). The order is given by God, and is a good thing. Winger does observe that the passage doesn't address failures in these relationships (Winger 2014, 638). Authority and subordination in human relationships are not absolute. The disobedience of one member in a relationship does not grant license to the other to disobey God. Ephesians 5, however, only addresses those who are willing participants in Christ's kingdom.

In modern Western society, subordination is often seen as demeaning. Winger emphasizes that by being subordinate Paul in no way suggests inferiority (Winger 2014, 639). The person placed in authority is clearly there to care for the well being of the subordinate. In the Bible, the authority figure is uniformly seen as a servant of God, caring for subordinates (Winger 2014, 640). Winger therefore describes the subordinate as being in the position of advantage. Again, this is a commentary on the life of God's people, who are far better off as they submit to his leadership than if they don't (Winger 2014, 642).

Winger identifies five characteristics of subordination in Ephesians (Winger 2014, 642ff). It is a feature inherent in creation. It is part of the order shown in Christ's work of redemption, where there is a subordination and an exaltation involved. Because of Christ's work, it is more significant within Christianity than in the civil realm, since relationships serve as a picture of Christ and church. Subordination is thus seen as a gift of the Holy Spirit. In the end it becomes an act of worship. These characteristics set Paul apart from his greater cultural context, and from ours.

The marriage relationship is fundamentally ordered by the biblical pattern of subordination (Winger 2014, 646). Rather than being an attempt at dominance and oppression, marriage becomes an opportunity to live within the promised blessings of an ordered life. Winger notesthat, while the term ὑποτάσσω in the passive is often translated as "obey," the meaning is more broad, more akin to "be subordinate" (Winger 2014, 648). Paul uses other, more common, words for obedience. The greater thrust of Paul's argument is that the subordinate role is one which receives care from the superior. In this way it is a picture of the church receiving blessings from God, exactly the way the relationship with God was pictured throughout the Old Testament (Winger 2014, 650). Though Paul is teaching about marriage in Ephesians 5:21b-33, he is more importantly teaching about the relationship between Christ and the church (Winger 2014, 652). The marriage is about the gospel.

Ephesians 5:21-6:9 Annotated

7/19/2023

Discussion Prompts for Ephesians 5:22-6:9

7/18/2023

7/18/23
To prepare for our ninth class session:
Read Ephesians 5:22-6:9, preparing to discuss the Greek text.
I'll provide you with a copy of Ephesians 5:22-6:9 which is annotated appropriately for relatively inexperienced readers.
Read Winger pp. 498-698
Read Thielman pp. 365-410
Read Peterson pp. 225-250
Some thought prompts:
1) Discuss issues of family order, with a focus on the marital relationship, in terms of Ephesians 5:21-33. What light does this shed on matters of divorce and remarriage? What light does it shed on abusive relationships?
2) Discuss issues of family order, with a focus on the parent/child relationship, in terms of Ephesians 6:1-5. What theological statement does a family make?
3) Discuss issues of social order, with a focus on the slave/master relationship, in terms of Ephesians 6:6-9. How is a slave/master relationship in antiquity different from an employee/employer relationship in your culture? Where does Paul put the burden in the relationship? What is the purpose of the relationship? What theological statement does it make?

Attention to Evil

7/17/2023

7/17/23
Ephesians 5:15-21 - Lectionary for Trinity 20
10/21/20
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.

The apostle Paul warns the Ephesians, "Look carefully then how you walk, not as unwise but as wise, making the best use of the time, because the days are evil" (Ephesians 5:15-16, ESV). In this command, it is clear that it is possible to act in a wise way, but also that due to evil in the world our efforts may be challenged.

It is important for Christians to recognize that God has made known the difference between wisdom and foolishness. Our own measures are not reliable. Wisdom, rather than being something we find deep within ourselves, comes from above, as a gift of God, as He opens our eyes to the Scripture. In short, if we want to understand our world, we need to learn from the God who created, redeemed, and sustains it all.

What of the evil in the world? We live in evil days, as did the Ephesians who first read Paul's letter. We are surrounded by people who, to paraphrase Orwell, say wrong is right, poverty is wealth, trash is treasure, and violent overthrow is the way of peace. The greater society mocks Christian values once they recognize the tie to Christianity. Christians have even been complicit in this, by showing indecision, treating truth as something negotiable, and too often overlooking our own sin and failure. As a result, we are in a cultural wasteland filled with toxicity and explosive ideas. The days are evil.

What is a Christian to do? We can't leave this world. We walk on in it. We pursue a fair understanding of our world and of God's wisdom. We confront sin in ourselves and in other Christians, calling for repentance which seeks God's restorative forgiveness in Christ. We do good in this world. Some will believe. Many will be influenced for good. Watch your step!

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.

Put Off, Put On

7/14/2023

7/14/23
Ephesians 5:6-21 - Lectionary for Pentecost 14B
8/15/18
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 Epistle for this week, from Ephesians 5:6-21, continues the theme of putting off and putting on which Paul introduced earlier. Here it’s a little more oblique, but we can still find it. We are to put off listening to empty arguments which lead us astray into darkness. Instead, we live as children of light, with the light of the Lord. Putting on faith in Christ makes us bear fruit of Christ’s light - goodness, righteousness, truth. How do we do this? We do it by taking in God’s Word to know what is pleasing to him. Another put off and put on shows up in verse eleven. It’s more straightforward We avoid the “works of darkness.” They are fruitless. Or, rather, they bear fruit we don’t want to be bearing. Instead, we expose those works. How do we expose those works of darkness? It’s by the light of the Lord. In Christ, everything is exposed. The apostle says it in a different way in verse 15 and 16. We put off foolishness and put on wisdom in the Lord. In verse 18, we put off drunkenness, preferring to be filled (put on) with the Spirit of God. This fills us with positive speech, joy, and even songs which bring glory to God.

How are we going to do all this? It seems good, sure. But what do we bring to the equation? I’ve heard bad teaching and preaching many times which simply urges me and the other listeners to try harder. Sometimes it will spell out the specific things we should do. Maybe we are supposed to keep a journal and make sure we are doing enough good things, putting on enough of Christ. But how do we know?

It isn’t something which can be quantified that well. Let’s just say, for now, that by putting on Christ, we are regularly asking him to rule our lives, to change us by his grace, to make us instruments of mercy, to help us bring peace into our situations, and to turn our hearts and minds to him. How will we know if that is happening?

The fact is, in all likelihood, we won’t know if the Lord is changing us into his image. We’ll just feel like ourselves. But our friends and family will notice, bit by bit. Maybe they will start identifying us as people who carry the image of Christ into our different circumstances. Chances are, if we are aware of it happening, we will just be proud and arrogant anyway. But those aren’t characteristics of Jesus the Lord. He’s the one who is humble, who came to serve and give himself as a ransom for us. Until that final day, then, when the Lord raises the dead, we simply ask the Lord to put His Spirit into us. We live our lives, doing what good we can, and asking the Lord’s forgiveness when we see we have failed. And we trust that he will complete this good work in us.

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.

The Household and Mutual Submission

7/13/2023

7/13/23
5/7/15
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 11, “Wise Conduct within the Household (5:15-6:9)” pp. 353-410.

Up to this point Ephesians has tended to illustrate by contrast. In 5:15 the pacing shifts with “a sustained description of the wise life of the believer, who lives in the realm of the Spirit” (Thielman 2010, 353). The well ordered life is a life of care, required because the life of this world is very natural to us (Ibid., 356). Rather than pursuing a life of wine and dissipation, the Ephesians are to be filled with the Spirit and to enter into worship (Ibid., 361) which builds up the body of Christ.

Thielman draws a new section of the epistle at 5:21, despite the fact that its first word is grammatically related to what comes before. The concept changes significantly as it now speaks to horizontal relations rather than vertical ones (Ibid., 365). The order of a household was very important at the time of Paul, especially in the Greek world (Ibid., 366). This concept could lead to a discussion of Christian household structure. Paul also uses this section to emphasize the headship of Christ (Ibid., 368). Thielman observes the dignity given to the subordinate members of the household by a direct address. Each person bears dignity in Christ (Ibid., 370).

The matter of “mutual submission” arises in verse 21. After weighing alternatives, Thielman concludes that the husband submits in the sense that he leads his family for the good of the others (Ibid., 373). The wives submit to their own husbands, not just any men (Ibid., 375), not due to inferiority but due to his role (Ibid., 376). The husband has a great responsibility to his wife, laying down his life for her (Ibid., 381). The text makes it clear that marriage is a picture of Christ and the Church (Ibid., 389).

Thielman’s comments on Ephesians 6:1-9 are much less extensive than his previous section. Children are to obey their parents, especially as a safeguard to the children (Ibid., 396). Thielman discusses the concept of “the first command with promise” and concludes that this may well have been the first concept children learned in life (Ibid., 400). Fathers are seen as the parent with key responsibility to their children (Ibid., 401).

The third family relationship discussed is that of slaves and masters (Ibid., 404). Again the inferior, the slave, is addressed first and told to respect masters (Ibid., 405). Believing masters are to treat their slaves in a way which dignifies them (Ibid., 406).

Light and Darkness

7/12/2023

7/12/23
Ephesians 5:8-14 - Lectionary for Lent 4A
3/22/17
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 Ephesians 5:8-14 the apostle Paul describes Christians as “light.” He draws a distinction between light and darkness. This is a very common distinction in the Bible. Light normally symbolizes goodness, purity, truth, and regeneration. Darkness, the opposite.

In verse 11 he speaks about exposing the works of darkness. Yet he follows it up immediately by saying that we wouldn’t want to talk about the things “they do in secret,” i.e., the things of the darkness. So what is the purpose of this exposure to light? It seems that as we shine the light of God on the works of darkness they actually change. They don’t merely become visible (v. 13) but they are converted in some way (v. 14).

When the light of God’s truth shines on our bad situations, our sinful thoughts, words, and deeds, God can redeem them for his good. He can change our thoughts. He can guard our words. He can redirect us into activities which are good, not bad. This is no kind of works righteousness. It is redemption by grace.

May the light of Christ shine on us today.

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.

A Countercultural Life

7/11/2023

7/11/23
Ephesians 5:1-9 - Lectionary for Lent 3
3/11/20
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.

Our Epistle for this week, from Ephesians 5:1-9, is a passage which promises contention in today’s Western culture. From the outset, I’ll point out that the biblical norm for morality has hardly ever matched that of the broader culture. In articulating his stance, God’s stance, against sexual immorality, crudity, foolish talking, and covetousness (greedy desires), the apostle is going against the currents of culture. He says that Christians should be clearly, identifiably counter-cultural. They keep their sexual relationships within the bounds of one man and one woman, exclusively faithful for life, as was appointed for the first parents in the Garden. They speak words and engage in activities which bring good, not evil. They are content with what God provides, though they may work very hard for gain so as to benefit themselves, their families, and ultimately their society.

Why do Christians live this kind of life? it is not t o earn any favor before God. It is from gratitude that He has cared for us. The faithful marital relationship is a sign of God in Christ loving and giving himself for the good of one who is different from him in a particular way. It is a way of showing consistent care for another ,even if that care ends in death, which every lifelong relationship does. It is a sign of stability in a world where everything else seems to be changing. It is the one way we have found in all of human history to reliably bring forth a stable next generation.

What of the speech issues Paul brings up? Words can hurt. They can hurt very deeply. Along with the crudity and foolish talk, children and adults alike receive a message that they are not valued, that their dignity doesn’t matter, that they can serve as a punching bag. Do we really want to confess that all humans somehow bear God’s image so they can be mistreated? No. How has God in Christ treated His people? They are loved, comforted, forgiven by the one who lays his life down for them. Christians, go ahead. Swim against the culture’s current.

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.

Transforming the Darkness

7/10/2023

7/10/23
4/30/15
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 10, “Avoiding and Transforming the Deeds of Darkness (5:3-14)” pp. 325-352.

In Ephesians 5:3-14 Paul moves to specific ethical concerns. He focuses on immorality and greed, first warning (3-7) then giving reasons (8-14) (Thielman 2010, 325). Thielman observes the groups of three as he lists vices (Ibid., 328). He goes on to discuss the words and their connotations in some detail. The reasons Paul gives are tantamount to apostasy. These sins are condemned because they are incompatible with life as a Christian (Ibid., 332). The overriding reason to avoid immorality and greed is that the Ephesians are now light in the Lord (Ibid., 338). “They were not merely in darkness but were darkness, and so their entire existence was defined by it” (Ibid., 338). This walk in the light brings forth fruit. Like the sins, the fruit of virtue is listed in a set of three (Ibid., 340). Rather than living in the darkness, then, the Ephesians bring to light evil deeds so as to cast them out (Ibid., 343). This light, in verses 13-14, is none other than Christ (Ibid., 346). Thielman analyzes the apparent quote in verse 14, concluding that it may be a bit of early liturgy. It has an unusual word order and cannot be identified as an actual text from Scripture (Ibid., 350). It serves to sum up the imagery of light found earlier in the chapter.

World-Changing Love

7/7/2023

7/7/23
8/6/15
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 11, “Love and Worship: Ephesians 5:1-20” Loc. 2317-2578.

By Ephesians 5 Peterson says we are moving “into a deep Trinitarian rhythm in our lives “ (Peterson 2010, Loc. 2319). This is our way of practicing a life of resurrection. Peterson sees this as participation, not application. “‘Application’ seems to suggest that once we know who God is and what he does, it is up to us to take charge and get it put into action” (Peterson 2010, Loc. 2322). On the contrary, this is something God does in us according to his agenda, using the gifts of His Spirit. Peterson states that the “therefore” of 5:1 and 5:7 are cautionary signs reminding us of our need for vigilance. Our right course is to be immersed in God’s ways (Peterson 2010, Loc. 2339). This is a lifestyle which our world will consider irrelevant (Peterson 2010, oc. 2352). It is therefore challenging. The power that changes the world is then shifted from a military or persuasive force to love (Peterson 2010, Loc. 2386). If this is the genuine love of Christ it is world-changing. If it is our cheap imitation it is not. Peterson describes the futility of our world’s view of love at some length. In the end, love must be seen in relation to God if it is to be understood at all (Peterson 2010, Loc. 2454). The context of all, as we would expect, is in the worship life of the church (Peterson 2010, Loc. 2479). Peterson ties this directly to Ephesians 5:14. It is in the church that we see Christ (Peterson 2010, Loc. 2493). Peterson then observes that the church does its business of love and worship badly. He concludes that we are practicing and still need more practice (Loc. 2525).

A Liturgical Walk

7/6/2023

7/6/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "The Liturgy of the Spirit-Filled Baptized: 5:15-21a." Ephesians. St. Louis: Concordia Publishing House, 2014, 579-597.

Because the Ephesians have been baptized and changed by God, in Ephesians 5:15 Paul warns them to pay attention to the way they walk. Winger finds that verse 15 is closely tied to the earlier material (Winger 2014, 579). The "walk" includes both what the Ephesians think and what they do (Winger 2014, 580). The walk is as wise people, not merely as knowing facts but also understanding the concept and application of the facts.

Ephesians 5:16 expands on the walk which wise people are engaged in (Winger 2014, 580). They may "take advantage of any opportunity to walk in God's ways" (Winger 2014, 581), yet Winger suggests an implication of avoiding distraction or living in peace. There are interpretive pitfalls in all three views. Because the Ephesians are to do this always and because the world is already in a fallen state, the passage is difficult. Winger suggests the key is in the word ἐξαγοράζω, which may indicate purchasing something so as to use it. Winger concludes that Paul may be urging that Christians buy up the time which Christ gives so as to use it aggressively for purposes related to the Gospel (Winger 2014, 582).

Winger finds Ephesians 5:17 to be a parallel to 5:15. The Christian is to be knowing in such a way it changes his life (Winger 2014, 582). Verse 18 then applies the Law in concrete terms with a clear prohibition of drunkenness. Winger is clear that there is no evidence for a prohibition of wine, but merely a warning against excess (Winger 2014, 583). The close association of idolatry, immorality, and drunkenness is common in the New Testament, as Winger demonstrates with a number of biblical references (Winger 2014, 584). The behavior held as a contrast to drunkenness is a filling with the Holy Spirit. Winger notes the unusual use of ἐν and the dative after "be filled," suggesting it may be indicating means or presence rather than any sort of quantity (Winger 2014, 585). However, the usage is found sometimes to indicate contents. Winger considers it inconclusive, but he definitely holds that the presence of the Holy Spirit rather than the presence of wine makes the Ephesians wise (Winger 2014, 586).

Ephesians 5:19 describes the behavior of one who has the Holy Spirit. The Pauline pattern of three continues as "psalms, hymns, and spiritual songs," essentially synonyms, are incorporated in worship (Winger 2014, 586). Winger discusses possible distinctions among the categories in some detail Verse 20 specifies that worship is full of thanksgiving. Winger considers that the liturgical overtones found in Ephesians suggest that this is not a reference to the inner orientation of the Christian but also refers to a consistency in organized worship services, possibly including the "eucharist" as the great thanksgiving (Winger 2014, 589-590). In effect, the habits of pagan worship are overturned so as to embrace Christian worship (Winger 2014, 590).

From a structural point of view, Winger finds that Ephesians 5:15-21a is a series of antitheses, relatively clearly constructed (Winger 2014, 590-591). The topics of walking and worshiping are essentially a continuation of earlier material. Winger finds multiple levels at which a tripartite pattern is evident (Winger 2014, 591). Winger briefly describes verse 21a as a "hinge verse" which moves us from one topic to the next. It is coherent to material on both sides (Winger 2014, 592).

The image of walking is of great importance in the Old Testament as well as in Ephesians, where Winger finds it to represent the way of life for those who have been baptized (Winger 2014, 592-593). It is important to evaluate life patterns carefully and live a life consistent with God's Word. This is an embodiment of wisdom.

Winger has spoken of liturgical elements in Ephesians. In 5:15-21a he sees that the liturgy of singing and giving thanks is the corrective to pagan worship. This Christian worship happens in an assembly which worships together (Winger 2014, 595). Winger emphasizes that the change Paul emphasizes in the Ephesians is not one merely of outward behavior. Rather, it is a re-orientation of the life of worship (Winger 2014, 596).

The Fruit of Light

7/5/2023

7/5/23
12/20/22
Scholarly Reflections

Winger, Thomas M. "Once You Were Darkness, but Now You Are Light in the Lord: 5:3-14." Ephesians. St. Louis: Concordia Publishing House, 2014, 551-578.

There is an abrupt shift from righteousness and forgiveness at the close of Ephesians 4 to the sinful behaviors addressed in 5:3 and following. Winger observes that these are not negative ways of speaking but negative behaviors which Paul addresses (Winger 2014, 551). There is a progression from abstract nouns in 5:3 to masculine substantives in 5:5. This indicates a progression from speaking of the actions to doing them and being found under their control (Winger 2014, 552). Paul is concerned that the Ephesians should leave their former paganism completely behind.

Ephesians 5:4, playing off the three nouns which should not be named, rejects three parallel manners of speech (Winger 2014, 554). The rejected actions and speech are overturned with just one replacement. The Ephesians are to practice εὐχαριστία, giving of thanks. While Winger will not declare the giving of thanks here to be the celebrated eucharist, he affirms the sharp distinction between the negative acts and words and the positive value of giving thanks (Winger 2014, 555).

In Ephesians 5:5 Paul makes it clear that the people practicing immorality are idolaters (Winger 2014, 555). Winger takes the description of an idolater to apply to people who practice all of the sinful acts, not only to those who are greedy (Winger 2014, 556). People who fall into these sins are depriving themselves of the blessings and inheritance of God. As such, this teaching is to be taken as a serious warning.

Because of the great danger involved in any capitulation to paganism, Paul warns in Ephesians 5:6 against allowing anyone to deceive the people (Winger 2014, 558). Though the deceitful works are called "empty" they are still able to harm the Christian. The Ephesians should have nothing to do with these dangerous interactions (5:7). Being joined together with paganism breaks fellowship with Christ and with one another (Winger 2014, 559). Verse eight emphasizes that the Ephesians were previously dark but now are light. Winger observes that Paul has used a number of these pairs of opposites to describe the Ephesians' life before and after baptism. This is possibly the starkest and most succinct (Winger 2014, 560). The theme of light and its implications will continue in the upcoming verses. The concern Paul expresses in verse eight is that the Ephesians should "walk as children of light" (Winger 2014, 561).

Ephesians 5:9 moves to speak of the "fruit" of light. Winger notes this is the only use of "fruit" in Ephesians, and that it draws a parallel to the fruit of the Spirit in Galatians (Winger 2014, 562). The fruit of light fits into categories we regularly use to describe God - goodness, righteousness, and truth. All can be seen as gifts God gives to His people. Verse ten, in which the Ephesians "test" what pleases God, "implies an objective process of examination by comparing worldly deeds against the Word's standards" (Winger 2014, 563).

Because of the tremendous difference between darkness and light, Ephesians 5:11 warns against fellowship "with unfruitful works of darkness" (Winger 2014, 563) The light and darkness are simply incompatible. Paul's language used here alludes to a sacramental fellowship which rejects holding to darkness and light. Winger considers this an indicator of the depth of the divide (Winger 2014, 564-565). The works of darkness are meant to be done "in secret" (v. 12). They are not even to be discussed. Night is seen as the time for criminality, the works of darkness (Winger 2014, 565). By contrast, in verses 13-14, the works of light expose what is done in the dark. When God's light shines, it is true light (Winger 2014, 566). By God's light shining, the Ephesians have themselves become light. The remainder of verse 14, then, is a brief hymn, probably a quotation of an extrabiblical source, reflecting on the resurrection in the light of Christ (Winger 2014, 567).

In its rhetorical context, Winger considers Ephesians 5:3-14 to serve as a refutatio (Winger 2014, 569). Paul is calling the Ephesians to a rejection of paganism and the rest of the Gentile world they lived in. The contrast of darkness and light is emblematic of the change from Gentile paganism to Christianity. Winger presents a chart illustrating the differences (Winger 2014, 570). Throughout the passage, Paul tends to present ideas in patterns of three, a preference we have seen elsewhere. Winger sees other signs of care for structure, such as the structure of the lists and the careful insertion of the hymn (Winger 2014, 571).

Winger observes the dualism present in Ephesians 5:3-14. In 4:17-5:2 the pattern was that of taking off old garments to put on new clothes. Here it is an old life of darkness and a new life of light (Winger 2014, 572). The change is described primarily in terms of holding to the true God and maintaining sexual purity. Winger considers these to be key issues in the life of the Ephesians, where the cult of Artemis would give a very different set of priorities. Winger discusses the dangers of the pagan sexual ethos in some detail, showing Paul's specific concern for the Ephesians (Winger 2014, 573ff). Holiness, for the Ephesians and for us, is not a matter limited to behavior. It is a matter of approach to God, which can be ruined by any sort of uncleanness (Winger 2014, 574). The image of light and awakening is a strong call to pay close attention to the work and demands of Christ (Winger 2014, 576). The baptismal hymn reminds the Ephesians that they have been awakened in baptism, in which they now walk (Winger 2014, 577).