Here's an annotated Greek text for Ephesians 5:3-20 for your study and reading.
7/4/23 Here's an annotated Greek text for Ephesians 5:3-20 for your study and reading.
0 Comments
7/3/23
To prepare for our eighth class session: Read Ephesians 5:3-21, preparing to discuss the Greek text. I'll provide you with a copy of Ephesians 5:3-22 which is annotated appropriately for relatively inexperienced readers. Read Winger pp. 551-597 Read Thielman pp. 325-364 Read Peterson pp. 203-224 Some thought prompts: 1) Verses 3-7 speak forcefully against particular behaviors. Consider how each of these behaviors would separate one from the kingdom of Christ. 2) What is the difference between a biblical piety and the beliefs and actions associated with Pietism? 3) How does our broader culture view the negative activities Paul condemns in this passage? 4) Verses 8-14 urge a walk of righteousness. What motivations do we find in the text? How do we distinguish between Law and Gospel here? 5) Are verses 15-21 a summary, or is Paul developing something new here? Why do you reach the conclusion you do? Ephesians 4:22-28 - Lectionary for Trinity 19
6/30/23 10/14/20 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. They’ve asked the question quite a few times. I used to ask it too. If we are interested in Christian unity, why would we worry about a specific denomination? Isn’t “Christian” enough? Or we might put it this way. “If a church claims that it believes the Bible, isn’t it all right?” In Ephesians 4:25 the apostle Paul speaks of putting away falsehood. That statement is dependent on the sentence which comes before it. We put away falsehood by being renewed, like God. In short, we allow God to change us from our old self to a new self, created in Christ, as his righteous child. This is going to be a very particular kind of change. It is a particular identity. It doesn’t come from our ideas or from some community idea of morality. It comes from the Word of God working in us. The questions about specific denominations are often driven by a goal of unification. All Christians should be able to get along together. I actually agree with that statement. But what is it predicated on? It is predicated on the idea that Christianity is a very particular thing which all Christians should agree about. Why do we have disagreements about matters of theology? Because one or more party to the disagreement is wrong. The goal of Christian debate and discussion is to bring clarity to the issues involved in doing theology, understanding the implications of Christianity. How does the Scripture require us to think? How does the Scripture require us to live? What does it mean to put away falsehood and be “created after the likeness of God in true righteousness and holiness”? When we decide that what you believe is a matter of little or no consequence, we say that God’s Word doesn’t matter. I once had an interaction with a Christian leader in a movement with which I was involved. I was in a position of leadership, but as I was coming to a clearer understanding of their statement of faith, I was finding myself in disagreement with it. The organization went through a multi-year process of clarifying their statement of faith. One of the areas which I thought was not a matter of essential doctrine was reaffirmed by them. I spoke with the higher up leadership, who told me that it didn’t really matter that much, they wanted me to remain involved. My response was that if the essential doctrinal statement which they were reaffirming as essential didn’t actually matter, I couldn’t remain involved in good conscience. Biblical doctrine matters. When will we find unity? When we are able to work through those doctrinal issues and come to the same understanding of the truth. It does matter. Friends, we have a lot of substantive discussion that really needs to happen. Let’s get cooking! 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 4:17-5:2 - Lectionary for Pentecost 12B
6/29/23 8/8/18 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 reading from Ephesians 4:17 and following draws a sharp distinction between Christians and unbelievers. The Ephesians are not like the other Gentiles. They have been taught to know Christ. They are no longer given over to their own desires, which the apostle recognizes as sinful and ultimately self-destructive. In verse 22-24 Paul reminds his readers to take off their old ways of life and to put on the new person, created in Christ. The suggestion is that our lives are very much like garments. But what’s important to realize is that the clothing someone has worn, through most of human history, is an important part of that person’s identification. Modern Western people usually have a lot of clothes, varied and with different uses, occasions for wear, etc. In my closet, for instance, I have a pile of clothing that is designated “yard clothes.” They are suitable for doing messy work outside, work where they will be torn, stained, and finally destroyed. I wouldn’t want to try donating them to the thrift store by the time I’m done with them. Other clothes are my “civilian” clothes, of various levels of dress. Then I have my “pastor” clothes, which are essentially a uniform. We don’t see that very much at all in antiquity. Today work boots are a fashion statement for some. The fact that someone is wearing some work boots doesn’t mean he or she actually engages in manual labor that would require such foot protection. Some years ago, it did mean exactly that. People were identified by the clothing they wore. What kind of identity do the Ephesian Christians have? They are not in the self-destructive self-governing Gentile unbeliever camp any more. They don’t wear the personal identity that they had before. They have been brought into God’s kingdom through faith in Christ. So they take off the personal lifestyle trappings of their old life of bondage and death. They put on the personal lifestyle of the Christian, one who has been set free from sin and death. Their lives will be characterized by truth, honesty, kindness, forgiveness, and grace. Do they still wear the same clothes they wore before? Yes, the stonecutter, the silversmith, the lawyer, and the baker still look like people from their occupations. But they act differently. The tools of their personal life are instruments of righteousness for building others up. Likewise, Christians in every culture put off their former lives and put on Christ. This is the timeless principle of God’s kingdom. He has given us life. We then go and live like it. 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 4:17-5:2 - Lectionary for Pentecost 12B
6/28/23 8/8/18 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 reading from Ephesians 4:17 and following draws a sharp distinction between Christians and unbelievers. The Ephesians are not like the other Gentiles. They have been taught to know Christ. They are no longer given over to their own desires, which the apostle recognizes as sinful and ultimately self-destructive. In verse 22-24 Paul reminds his readers to take off their old ways of life and to put on the new person, created in Christ. The suggestion is that our lives are very much like garments. But what’s important to realize is that the clothing someone has worn, through most of human history, is an important part of that person’s identification. Modern Western people usually have a lot of clothes, varied and with different uses, occasions for wear, etc. In my closet, for instance, I have a pile of clothing that is designated “yard clothes.” They are suitable for doing messy work outside, work where they will be torn, stained, and finally destroyed. I wouldn’t want to try donating them to the thrift store by the time I’m done with them. Other clothes are my “civilian” clothes, of various levels of dress. Then I have my “pastor” clothes, which are essentially a uniform. We don’t see that very much at all in antiquity. Today work boots are a fashion statement for some. The fact that someone is wearing some work boots doesn’t mean he or she actually engages in manual labor that would require such foot protection. Some years ago, it did mean exactly that. People were identified by the clothing they wore. What kind of identity do the Ephesian Christians have? They are not in the self-destructive self-governing Gentile unbeliever camp any more. They don’t wear the personal identity that they had before. They have been brought into God’s kingdom through faith in Christ. So they take off the personal lifestyle trappings of their old life of bondage and death. They put on the personal lifestyle of the Christian, one who has been set free from sin and death. Their lives will be characterized by truth, honesty, kindness, forgiveness, and grace. Do they still wear the same clothes they wore before? Yes, the stonecutter, the silversmith, the lawyer, and the baker still look like people from their occupations. But they act differently. The tools of their personal life are instruments of righteousness for building others up. Likewise, Christians in every culture put off their former lives and put on Christ. This is the timeless principle of God’s kingdom. He has given us life. We then go and live like it. 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. 6/27/23
12/20/22 Scholarly Reflections Winger, Thomas M. "The Baptismal Walk: Clothed in Christ: 4:17-5:2." Ephesians. St. Louis: Concordia Publishing House, 2014, 505-550. Ephesians 4:17 opens by tying the teaching which follows to the gifts discussed in verses 1-16. The Christian lives in light of those gifts which had been received (Winger 2014, 505). Paul's use of vocabulary related to testimony refers to his office as an apostle, passing along the message delivered to him by Jesus. His testimony asserts the message from the Lord, not from himself (Winger 2014, 506). The Christians are to leave their former life behind and to pursue a different way of life in Christ. Here, Paul distinguishes the Ephesian Christians, who are Gentile by heritage, from "the nations" or "Gentiles." They are to leave the emptiness which characterizes their former life (Winger 2014, 507). The emptiness extends to their internal inclinations of the mind. Verse 18 describes it as a darkening and an estrangement (Winger 2014, 508). Winger emphasizes the profound depth of this estrangement. The Gentiles have hardened themselves against God. In their paganism, the Gentiles have died to feeling (v. 19), having given themselves to a lawless life (Winger 2014, 509). Paul's picture of the Gentiles apart from Christ is bleak. Winger observes that Paul's list of hopeless aspects of the Gentile life is rooted in Jewish thought, especially in commentary on the Ten Commandments (Winger 2014, 510). The connection to ceremonial cleanness and uncleanness, and thus to baptism enters into Winger's understanding of Paul's thought. Ephesians 4:20 draws a sharp contrast. Unlike those Gentiles apart from Christ, this is not the way the Ephesian Christians learned Christ (Winger 2014, 511). The condition, "if indeed" at the start of verse 21 emphasizes that Paul believes the Ephesians have learned Christ. After all, Paul was present for some time, catechizing, in Ephesus. Their knowledge is extensive, not merely "about" Christ, but "in" Christ. Ephesians 4:22 describes the Christian as putting off the "old man." Winger takes the accusative and infinitive here not to be interpreted as an imperative but as a statement of the reality created by baptism (Winger 2014, 513). The old man has already been put aside, so now the works of that old man are to be abandoned. Winger references parallel ideas in Romans 6 and in Galatians 3:27 (Winger 2014, 514). The old man, morally ruined by sin, was perishing, spiraling into ruin (Winger 2014, 515). Rather than remaining in this perishing state, verse 23 speaks of the Christian as having learned to have a renewed mind (Winger 2014, 515-516). Winger again emphasizes that the change took place in baptism. Verse 24 goes on to describe a putting on of a new man, which the Bible makes clear is the person of Christ (Gal. 3:27, Rom. 13:14) (Winger 2014, 517). Being clothed in Christ protects the Christian until the last day, when there will be no more threat to immortality. The verse continues by identifying the new man as a new creation of God (Winger 2014, 518). While Ephesians 4:20-24 speaks of the passive righteousness which has changed the Ephesians, in verse 25 Paul moves to speak of active righteousness. Because the Ephesians have been made like God, they also act like God (Winger 2014, 519). Winger notes that the aorist tense in use here doesn't suggest ongoing effort but a result of the act of baptism, a singular act. Falsehood has been put off, so speaking truth continues (Winger 2014, 520). Paul moves on with a quotation from Zechariah 8:16, another from Psalm 4:5, and an allusion to Deuteronomy 24:15, noting the interdependence of Christians and their need to pursue reconciliation (Winger 2014, 520-521). Winger discusses the concept of righteous anger at some length, taking the passage to prohibit giving in to wrath which would remain beyond a momentary annoyance (Winger 2014, 523). Verse 23 reminds the Ephesians that giving in to anger provides opportunity for the devil to work (Winger 2014, 524). Aside from avoiding anger, Ephesians 4:28 discusses the need for Christ's baptized people to avoid theft, but rather to work so as to provide for the needy (Winger 2014, 525). Labor is a positive concept throughout Scripture, as is care for the poor. Here the two work together (Winger 2014, 526). Ephesians 4:29 adds changes of speech to the life of the baptized. Foul speech is not to come forth (Winger 2014, 526). Good words accompany the good deeds in which a Christian will conduct himself. The goal of good speech is to build up the body in God's grace (Winger 2014, 527). Good words may be considered a gift given to those who hear. Winger observes that, for the most part, Ephesians 4:25-32 progresses without conjunctions, giving a series of commands. However, verse 30 begins with the conjunction "and," which ties it more strongly to verse 29 (Winger 2014, 528). Sinful words, then, would be the means of grieving the Holy Spirit. Any return to the life of those who have not been baptized is an offense to the Holy Spirit. Yet those offenses are frequently committed in words. Verse 31 lists various types of sins, but especially focuses on words (Winger 2014, 529). Winger discusses the items briefly in turn, then observes they are all fairly typical on Jewish lists of vices (Winger 2014, 531). This list simply gives some specific examples of sins which are to be avoided. Verse 32 gives counter- examples, what the Ephesians should be like. All is rooted in the character of God, who moves Christians to be more like He is (Winger 2014, 533). Ephesians 5:1 pushes the Ephesians yet farther, to become imitators of God (Winger 2014, 533). They do this by forgiveness (4:32) and love (5:2) (Winger 2014, 534). Winger notes that the ability to show forgiveness and love is rooted in the way God first showed those characteristics to us. God's loving us and giving himself for us in Christ is the example for the Ephesians (Winger 2014, 536). From a structural point of view, Winger notes that 4:17-5:2 have been treated as one pericope at least as far back as the fourth century chapter divisions in Codex Alexandrinus, which made the chapter break after 5:2 (Winger 2014, 537). Winger further considers the closing inclusio to be at 5:2, referring back to 4:17. Rhetorically, Winger considers Ephesians 4:17-5:2 to serve as the start of a refutatio, where objections to earlier material are refuted (Winger 2014, 538). Gentile Christians may want to live as Christ's redeemed people but not change their behavior or attitude. Paul describes this as not an option to them (Winger 2014, 539). In his argument, Paul lays out the nature of the old way of life (4:17-19) in contrast with the new (5:1-2). Between these, he makes two contrasts: the old man vs. Christ (4:20-24) and the old ways vs. Christ's ways (4:25-32) (Winger 2014, 539). Winger finds additional rhythms of ideas in each of the subsections mentioned. The passage is highly organized (Winger 2014, 540). Though Winger doesn't consider Ephesians 4:17-5:2 or the second half of Ephesians in general to represent a move to application of moral law, he does take this passage as an encouragement to walk in such a way as to reflect the baptismal identity given in Christ (Winger 2014, 541). As those who have been redeemed by Jesus, the Ephesians should be able to establish unity with one another. They have left idolatry behind (vv. 17-19) (Winger 2014, 542). This departure from idolatry also requires a change in sexual behavior since the pagan temples and prostitution were so intertwined. Winger takes this to be rooted not only in fertility cults, but also in the desires for unity with the deity (Winger 2014, 543). It is therefore a sign of open rebellion against God. Winger notes that a command to reform does not imply the ability to do so, at least not without some intermediate step (Winger 2014, 544-545). The step in Ephesians 4:20-21 is to put off the old man like we would take off old garments. Sin is regularly pictured as filthy clothes which must be taken off (Winger 2014, 545)). Winger ties this to the washing of baptism, which would occur prior to putting on a new garment (Winger 2014, 546). He describes the imagery of clothing at some length. Ephesians 4:25-5:2 then moves from the description of God taking off the old to put on the new, to the demand that the Ephesians put aside the old and cultivate the new (Winger 2014, 549). This is rooted in what Chist has already accomplished in them. 6/26/23
4/23/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 9, “A Reminder of How to Live as New Human Beings (4:17-5:2)” pp. 291-324. Thielman points out the pattern of Ephesians as starting an idea, digressing, and returning to it. This happens again at Ephesians 4:17 where Paul returns to the theme of practical matters begun prior to chapter 4 verse 4 (Thielman 2010, 291). The practical instruction pertains to daily living, for which Paul uses the metaphor of being clothed (Ibid.). There follow seven exhortations for change, from lying in 4:25 to imitation of Christ in 5:2 (Ibid., 292). First, in 4:17-24 the Ephesians walk as new people (Ibid., 294). Paul uses language which emphasizes his moral authority and prohibits a particular lifestyle he defines as “Gentile” (Ibid., 296) The issue is an internal one - trusting in their own ability or wisdom, without the knowledge of God (Ibid., 297). At its root, Christian faith is a transformative lifestyle, conforming the Ephesians into the image of Christ (Ibid., 300-301). This they do by putting off a series of works and putting on Christian virtues. The metaphor of clothing may be strengthened by that of baptism (Ibid., 303). This behavioral change is rooted in a renewed mind (Ibid., 305). From Ephesians 4:25-5:2 Paul encourages the Ephesians to live “as human beings newly created in God’s image” (Ibid., 309). Here there is a progression of specific behaviors (Ibid., 310). The Ephesians were to avoid falsehood (Ibid., 311), deal appropriately with anger (Ibid., 313), not steal (Ibid., 315), to speak appropriately (Ibid., 316), and then to guard against specific angry reactions (Ibid., 318). Thielman views Ephesians 5:1-2 as a summation of the various exhortations beginning at 4:17 (Ibid., 320). God’s people, re-created in Christ, imitate Jesus. 6/23/23
7/30/15 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 10, “Holiness and the Holy Spirit: Ephesians 4:17-32” Loc. 2120-2316. Peterson observes Paul’s use of “therefore” at Ephesians 4:1 and again at 4:17 to shift topics. He is making a transition to speak about “us: what we do and the way we do it” (Peterson 2010, Loc. 2131). Yet the focus of our life is always Jesus working in the church by the Holy Spirit (Peterson 2010, Loc. 2138). Peterson compares life in the church to rock climbing, an ascent from earth to heaven. God’s commands are the protective devices without which we have nothing to guide us or to grip (Peterson 2010, Loc. 2159). In this context, Peterson finds reason for the negative command, not to live as Gentiles (Peterson 2010, Loc. 2177). There is a right caution about life in Christ. The world around the Ephesians Christians was full of temptation to sin and to arrogance. This served as a backdrop for the positive commands to follow (Peterson 2010, Loc. 2194). Peterson discusses this in terms of “negative space,” a term artists use to refer to what is absent in a work of art (Peterson 2010, Loc. 2230). The prohibitions of Scripture may well serve to avoid clutter and allow us to see the real picture of our life in Christ. In this life centered upon Jesus, Peterson reminds us, we see the true Triune God (Peterson 2010, Loc. 2251). In the Trinity we learn especially that the God who cannot fit into our categories is very present and personal (Peterson 2010, Loc. 2260). This is especially the role of the Holy Spirit whom Peterson sees indwelling all the commonplace events of life, drawing attention to Jesus (Peterson 2010, Loc. 2300). 6/22/23 Here's an annotated copy of the Greek text of Ephesians 4:17-5:2 for your reading and study. 6/21/23
To prepare for our seventh class session: Read Ephesians 4:17-5:2, preparing to discuss the Greek text. I'll provide you with a copy of Ephesians 4:17-5:2 which is annotated appropriately for relatively inexperienced readers. Read Winger pp. 505-550 Read Thielman pp. 291-324 Read Peterson pp. 187-202 Some thought prompts: 1) In verses 17-19 what sets the Ephesian Christians apart from “the Gentiles”? What characterizes the unbelieving culture in your time and place? What sets Christians apart from it? 2) Discuss the idea of “learning Christ” according to verses 20 and following. 3) How does the change in attitude described in verses 21 and following get started and gain power? How would a Lutheran view it as compared to the way someone who believes in a sort of “works righteousness” would approach it? 4) Identify and discuss Paul's use of Old Testament passages in verses 25-26. 5) What is the purpose of doing good works and working with your hands? 6) Discuss the interplay of passive and active righteousness. Ephesians 4:7-16 - Lectionary for St. Matthew
6/20/23 9/15/21 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 4:7-16 pictures Christ's resurrection and ascension in two ways which tempt us to think contradict one another. In verse six we receive grace as a gift of God. In verse seven, Christ is pictured as the victorious general who has taken an army captive. How can we reconcile these two pictures? First, the military picture. We easily recognize that Jesus, in his resurrection, was victorious over death, the age-old enemy of humanity. Jesus conquered death. What kind of captives would he take? Certainly the forces of death would not be the living, but the dead. Either they are dead in spirit or in body, or both. However, captives are not taken from among the dead, but the living. When Jesus (or anyone) takes prisoners, they are alive. How would Jesus do this? Actually, we have no idea how he did it, except by our confession that he is stronger than death. But he did it, though we can't imagine how. By his resurrection, he captured the forces of death. In liberating them, he makes them alive. This is the gift of God's grace. In place of the death we deserve, he gives us life. His victory over us, when we were dead in sin, leads to our life. This, too, is a gift of God. Jesus brings life. 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 4:1-16 - Lectionary for Pentecost 11B
6/19/23 8/1/18 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, from Ephesians 4, tells us to live a life worthy of the calling we have in Christ. This is a tremendous demand, easily misunderstood. What are we commanded here? After all, Christ, God the Son, is the all-powerful creator, sustainer, and redeemer of all heaven and earth. We might easily be tempted to seek some sort of royal honor, a dictatorial power, a social excellence which exceeds all our normal ambitions. Surely that would be a life worthy of Christ. Many in our modern Western world would reject this out of hand. Those who see Christianity as an oppressor would resist, kicking and screaming. After all, who died and made you God? That’s a legitimate concern. Maybe we need to understand what Paul meant when he said Christians should live a life worthy of our calling. He goes on to describe a Christ who ended captivity, who gave gracious gifts to people, who has made all one in him, who brings all who trust in him into unity in the fullness of the image of Christ. In short, Jesus changes his people into his image of gracious love and compassion. When we live a life worthy of that calling, we prefer others above ourselves. When we live a life worthy of that calling, we work diligently to rescue others from the sin that destroys them. When we live a life worthy of that calling, we build one another up in the truth of God. In short, the Christian uses the power of God not for oppression, but for good, to care for those who are suffering in this fallen world. It isn’t “anything goes.” It’s “do good because Jesus has shown you good.” What about those times when we fail? We don’t really live in a way that is worthy to be called after Christ the savior? We remember that he is also the God of all mercy and forgiveness. We throw ourselves upon his mercy and receive his grace. He has shown us his good pleasure, which is to redeem the world. 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. Just a Note - Ephesians 4:7-13
6/16/23 2/21/17 The earliest Christians followed a Jewish tradition of pausing to pray, preferably together, first thing in the morning, about mid morning, at noon, about mid afternoon, and in the evening. “Just a Note” posts are brief observations made from Scripture readings not related to a lectionary. If I have one to post, it normally appears about 9:00 in the morning, at “the hour of prayer.” During the season of Lent the Church remembers our need for repentance. We humble ourselves and ask the Lord’s forgiveness again and again. Normally, then, we would have some trouble associating our passage from Ephesians 4:7-13 with such a season of penitence. Verse eight speaks of Jesus’ great victory in the resurrection and ascension. Verses 11-13 speak of the ongoing work of the Gospel, certainly great and blessed. In verse nine the apostle makes an explanatory comment. The fact that Christ ascended requires that we understand he also descended. God the Son humbled himself. He descended. He laid down his glory, he laid down his power, he laid down life itself, for your benefit and my benefit. People will often ask whether Ephesians 4:9 refers to Jesus’ descent into hell or simply to his life on earth. We cannot say with any confidence. The text in Greek is no clearer than the text in English. Paul’s emphasis is not on the actual location of “the lower parts of the earth” (NKJV), but on the fact that Jesus descended before ascending. There is a tremendous call to repentance in this concept. Jesus laid aside the authority of God. He did it to take on the curse of death on behalf of sinful humans. He did it to take on my curse. He did it to take on your curse. Does this give us cause to rejoice? It certainly does. But at the same time, it should convict us of our own sin. Are we ready to lay down all our own status, prestige, power, and wealth for someone else? Are we ready to do so for our friends? Are we ready to do so for strangers? Are we ready to do so for enemies? Jesus does all this. He humbles himself in a way that not one of us would. Lord, remind us this day of your humility. Guard our hearts from pride and arrogance. Even as you create in us a heart to lay down our lives for others, overcome us with our sinful desire to gain, to keep, to protect our interests. Remind us of the forgiveness you have secured. Let us walk in that forgiveness, knowing that you have loved us and that you love our neighbor. We pray that You, the one who fills all things, would use us in our world as your hands. 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 4:7, 11-16 - Lectionary for St. Thomas, Apostle (Dec. 21)
6/15/23 12/2/20 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 readings are those for the Feast of St. Thomas, celebrated on December 21. Yes, I know we're pretty far ahead of December 21, but there's a big pile of holidays at the end of December and beginning of January, so we'll be behind before you know it. Christ is the head of the Church, to whom all the rest is connected. In Ephesians 4 the apostle Paul speaks of grown-up Christianity, which realizes Christ is the head. He says this is "mature manhood (v. 13, ESV). And yes, women, that applies to you also. All humanity becomes mature and stable when connected firmly to Christ as the head. What's the alternative, as far as Paul is concerned? In verse 14 he speaks of being a child as the alternative to manhood. What's wrong with that? Jesus even says we need to have childlike faith in him. He says to allow the little children to come to him so he can give them blessing. Being a child in Christ is a place of special honor and care. The problem, as Paul sees it, is that the children in Christ are easily deceived. They are tossed around by doctrines. They can be taken in by human cunning and schemes. While having a basic Christian set of beliefs, the child in Christ can be led astray by false teaching. The adult in Christ can't be led astray. Where Christ the head leads, there the body will follow. The apostolic teaching, in the hands of apostles, prophets, pastors and teachers is what builds us up into unity in Christ. It protects us from false teaching. It guards us from our foolish ideas. It shows us how to engage in the work of the ministry as we grow into the fullness of mature Christianity. Our passage, then, urges us to seek out sound Christian teaching. Gather in the fellowship of Christians in local church services. Hold fast to the Word of God. Receive communion frequently and joyfully. Don't allow anything to separate you from the means of grace. Then we can all grow together in Christ. 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 4:1-6 - Lectionary for Trinity 17 6/14/23 9/30/20 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. “Walk in a manner worthy of the calling to which you have been called.” So Paul admonishes the Ephesians in chapter four verse one. How do we walk? What kind of walk is worthy of our call? For that matter, what is the call that a Christian receives? The apostle Paul is a prisoner for the Lord. He is not only bound to God’s will by his commitment to trust Jesus. He is also a prisoner, a real, physical prisoner, probably often fastened to something by means of a chain. He has laid his life down for the Gospel. He values Christ’s forgiveness more than he values his own freedom, his relationships, even his very life. As Christians, we who look to Jesus for forgiveness give ourselves into willing submission to the Lord. We confess that we have no authority of our own, no self sufficiency, no right to tell God what to do in any way. The Christian walk, then, is a walk of humility. We gather to confess our sins and to hear God’s words of forgiveness. We gather to hear God’s Law and Gospel, so we are prepared to hear that we have failed and that Jesus’ righteousness has been applied to us. We gather to receive nourishment to eternal life in the Sacrament, because we ourselves cannot arrange even a long life by our striving. The Christian life is humble. In our humility, Paul goes on to say we are gentle, patient, and eager for unity. However, let’s notice that the unity is centered in a Christian faith which is a very particular thing. Our unity is not built on compromise or on minimizing the importance of truth. On the contrary, it is built on the accurate teaching of God’s truth as revealed in Scripture and lived out by Jesus. Again, we are walking in humility. Our own desires and interpretations of life are placed in submission to God’s Word. This is humility. We are to walk as prisoners of God in Christ. Here is life. Here is hope. Here is a walk worthy of God’s high calling to 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. 6/13/23
4/16/15 Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010. Chapter 8, “The Growth of the Church toward Unity and Maturity (4:1-16).” pp. 246-290. Thielman notes that chapters 4-6 of Ephesians are a distinct second part of the letter. The opening paragraph, discussed here, serves to link the sections together as it talks about overall unity (Thielman 2010, 246). The identity which the Ephesians share in Christ should result in a particular lifestyle (Ibid., 251). This lifestyle involves an attitude of humility and gentleness (Ibid., 253), seen as positive characteristics, counter to some pagan expectations. The challenge in this is that within the life of the church there is an appropriate zeal both for unity and for truth (Ibid., 255). The text goes on in Ephesians 4:4-6 to identify seven elements of doctrine which demand unity of belief. In all this, God is the sovereign Father who has done all things. The interaction of “all” and “one” is very intentional (Ibid., 259). In Ephesians 4:7 the text begins speaking about very specific ways God has given gifts to his people (Ibid., 262). Verse 8 makes a quotation which may or may not be of Psa There is some similarity but it is introduced differently than Paul’s normal introductions and the wording does not seem to match. Thielman discusses various ideas, concluding that Paul drew on the idea of Psalm 68 but not the words themselves (Ibid., 268). Next, the picture of Christ’s humiliation and exaltation bears comment. Christ descended, but why? (Ibid., 269). Thielman concludes that Paul’s intent is to dispel the Ephesians’ fear of death, knowing that Jesus triumphed over it (Ibid., 272). The discussion then turns to the people God has given in verse 11. As seen in 2:20, the apostles come first, then the prophets (Ibid., 273). Thielman discusses the different roles and especially the way that “pastors and teachers” seem connected in the Greek syntax (Ibid., 275). He then deals with the relationship of the prepositional phrases in verse 12 (Ibid., 277). The question at hand is whether the apostles, prophets, etc. equip the saints to do ministry or if they themselves are the locus of equipping and of doing works of ministry. Thielman concludes that the leaders prepare all the saints to engage in the ministry (Ibid., 280). The overall goal is that the whole body of Christ is built up, as a unit and in all its members (Ibid., 281). 6/12/23
7/23/15 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 9, “One and All: Ephesians 4:1-16” Loc. 1893-2117. Peterson opens by observing the word “therefore” at the start of Ephesians 4. “The transition is not abrupt. It is not as if we can separate the being of God from being human and treat them separately. But we do separate them” (Peterson 2010, Loc. 1899). God is present in life. Peterson again emphasizes the simple and obvious ways human and divine interact, particularly in the context of church (Peterson 2010, Loc. 1910). This is the straightforward context for knowing God. Paul pictures this life in church as a “calling” (Peterson 2010, Loc. 1935). Peterson views the shift in Paul’s letter at this point as one from kerygma to paraclesis - from proclamation of who God and man are to an urging to life in light of the proclamation (Peterson 2010, Loc. 1950). Peterson’s exposition of the ideas of proclamation, teaching, and urging follows. He contends that this paraclesis goes on among Christians every day and is the heart of our “cure of souls” or “spiritual direction” (Peterson 2010, Loc. 1981). The relational element, the knowledge that we are in this life together, is of primary importance to a life of paraclesis (Peterson 2010, Loc. 2001). It is something pursued in community together. This, Peterson suggests, is what ties our theological lives and material lives together. It makes the oneness we see articulated in Ephesians 4 (Peterson 2010, Loc. 2037). As we seek to live together in the community of the church we become one body, growing up in Christ, all together, all growing (Peterson 2010, Loc. 2080). 6/9/23
6/4/15 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 2, “The Message to the Ephesians: Ephesians 4:1,7.” Peterson leaps to Ephesians 4, verses 1 and 7. Paul tells the Ephesians their lives are to be worthy of Christ, who has given them great gifts. Belief and behavior are to be linked together in our lives. Yet as we view our lives carefully we see many ways belief and behavior are broken apart (Peterson 2010, Loc. 372). Peterson turns his attention to the concept of a worthy life, reasoning that the word ἄξιος in 4:1 is the center word and pivot point for the letter. Based on the potential meaning of “a balance scale” Peterson views a spiritual metaphor. “The items balanced in the Ephesians (sic) scales are God’s calling and human living” (Ibid., Loc. 386). When all is in balance we are living rightly before God. It is important to Peterson that this is a call of God, not an explanation. He calls and we answer (Ibid., Loc. 394). As we respond, Peterson suggests “we soon find ourselves developing the language of intimacy with God” (Ibid., Loc. 420). We also grow in community with others (Ibid., Loc. 430). Peterson says this community draws us into corporate worship, which shapes us and makes us grow (Ibid., Loc. 435). He sees the Christian worship as that which gives order and focus to our life (Ibid., Loc. 459(. Peterson then discusses the power of Paul’s allusion to Psalm 678 found in Ephesians 4. The worship described in the Psalm is that of attention to the mighty Lord. It is never focused on the people but on God (Ibid., Loc. 490). Peterson goes on to comment on the ideas of God ascending and giving gifts, observing that Paul made changes in the wording to reflect his understanding of Jesus as the fulfillment of the Psalm. 6/8/23
Scholarly Reflections Winger, Thomas M. "Creedal Unity in the Spirit: One Lord, One Faith, One Baptism: 4:1-16." Ephesians. St. Louis: Concordia Publishing House, 2014, 424-501. Winger repeats his point of view that Ephesians 4:1 does not serve as a sharp division between a doctrinal and an ethical section of the letter. In his opinion, "It would need to be demonstrated that exhortation language dominated the second half of the book . . . this is clearly not the case" (Winger 2014, 424-425). Winger further observes that the other Pauline epistles also fail to cooperate with such a theory when evaluated closely. The exhortation of Ephesians 4:1 is not so much a demand for a change of behavior, as we might expect in Hellenistic philosophy. Rather, Winter sees it as a comforting piece of encouragement (Winger 2014, 426). Paul, as a prisoner in prison as well as a prisoner of the bonds of the Lord's peace (4:3), encourages the Ephesians that they are partakers of the same Gospel. This is the calling in which they walk (Winger 2014, 427). The hope is that the Ephesians will walk in a way worthy of their calling, which they received from God (Winger 2014, 428). The walk of the Ephesians is to be characterized by a humility of attitude, according to 4:2. Paul describes it by placing a near synonym, "gentleness," in apposition (Winger 2014, 429). This is also characterized by a patience or forbearance, which, rooted in love ,cares for one another. Winger notes the repetitive use of love as an important theme in Ephesians (Winger 2014, 430). Ephesians 4:3 speaks to the importance of guarding unity of the faith. Winger observes the important semantic range of the verb τηρέω, "to keep," which normally indicates preserving or guarding something one already has possession of (Winger 2014, 431). The treasure, worth keeping, is unity. Paul will locate that unity in baptism, central to his upcoming argument (Winger 2014, 432). Of interest here is Paul's revisiting of the word element δέσμος, which indicates being in bondage. Paul is in bondage to a jailer and is also in bondage to the peace of God (Winger 2014, 432). Ephesians 4:4 begins a series of elements identified as "one." Winger notes the absence of a verb, which may signal adoption of a piece of liturgy with a relatively elevated tone assuming a verb of being (Winger 2014, 433). Christ is the source of unity, which is created through his action of making many people into one body, by means of Christ's body given for them. In verse four there is what appears to be an insertion, "just as you were called in one hope of your calling," which breaks the rhythm but serves to bring the count of "one" statements "to seven, the number of divine completeness" (Winger 2014, 434). In Ephesians 4:5, Paul reminds the Ephesians of their being "one Lord, one faith, one baptism." Winger observes that this triad of "one" completes the pattern in which the persons of the Trinity have been listed (Winger 2014, 434-435). The confession of God also comes right at the center of Ephesians. Ephesians 4:6 refers to God as the "father of all." Winger compares this passage with 1 Corinthians 8:6 and suggests that the "all" is likely a neuter, referring to "all things" (Winger 2014, 437). While he is particularly the father of all who believe, he is also the father of all of creation. The immediately following statement of 4:7, about grace being given to each of us, suggests to Winger that Paul's emphasis is not on different gifts of grace for different people, but a gift of grace which is distributed to each in order to create unity (Winger 2014, 438). Winger takes this to refer to the generous gift of one Gospel. Ephesians 4:8 introduces a quotation based on Psalm 68:19, but with variants from both the Septuagint and the Masoretic Text. Winger discusses the variations in the reading in some detail (Winger 2014, 439ff). Probably the most significant change Paul had made in his reference is that, as he uses the verse, rather than receiving gifts, God gives gifts (Winger 2014, 441). The Psalm, typically used at Pentecost, refers to God's presence on Mount Zion or as a king returning from a victory. There is possibly some question whether he receives gifts from mankind or receives them for the benefit of mankind. In Ephesians 4:9, Paul interprets his use of Psalm 68 by qualifying "he ascended" with a descent "into the lower (part) of the earth" (Winger 2014, 443). Winger notes the testimony of the Fathers who take this to refer to a descent to Hades or hell 444). This view is in contrast to much of more recent scholarship which takes the descent to be to the lower place, earth, as opposed to the heavenly place. Both views can be supported by the grammar of the passage. Winger weighs them carefully before concluding, in comparison with John 3:13, that Paul is referring to Christ's incarnation as the descent (Winger 2014, 447). Verse ten, in which the process of John 3:13 is reversed to descent and ascent, emphasizes Jesus' status as the one over all, filling all things. Here Winger sees an emphasis on Jesus as the divine one (Winger 2014, 448). The theme of giving gifts returns in Ephesians 4:11, where Winger notes the emphatic use of αὐτός, stressing that Christ is the one who gave gifts such as apostles to the Church (Winger 2014, 449). The grammar within the list of apostles, prophets, pastors, and teachers is challenging, particularly due to the placement of various conjunctions. Winger discusses them in some detail. He concludes that the use of articles with the first three nouns is probably due to the conjunctions, which are postpositive. The last noun follows a καί, which is not postpositive and which routinely signals the last element in a list (Winger 2014, 452). This makes the pastors and the teachers recipients of different offices. Winger further observes that the "apostles and prophets" in that order, as were introduced in Ephesians 2:20 as foundations on which the Church is built, would be a relatively limited, closed group. However, the other three offices of evangelists, pastors and teachers are not foundational in the same way. Their offices would be ongoing in the long run. Winger further suggests that an "evangelist" in the way it is used in the New Testament may have been one who preserves testimony of the Gospel in written archives, rather than our more recent understanding of the person as a flamboyant preacher (Winger 2014, 454-455). Ephesians 4:12 has taken on a critical role in understanding the work of ministry, according to Winger, since the mid 20th century (Winger 2014, 458). Here we have three prepositional phrases, using two different prepositions. We must ask what the nature of "ministry" is here and who is doing it. As traditionally understood, the holders of the four offices of verse eleven are engaged in three activities, seen as parallels. In more recent interpretations, the holders of the offices do one task, that of preparing the saints, who, in turn, do the work of the ministry and build the body of Christ (Winger 2014, 459). Winger's analysis of the grammatical and lexical elements of the list suggests strongly that the older point of view is more likely to be correct (Winger 2014, 459-462 passim). Winger goes on to discuss each of the three prepositional phrases in order (Winger 2014, 462-466). The goal of the gift of ministry is revealed in Ephesians 4:13, where the goal is the attainment of three characteristics: unity, completion, and maturity (Winger 2014, 466). I observe, though Winger has not mentioned it, that we are typically seeing groups of three prepositional phrases, which leads me to question whether Paul is emphasizing a Trinitarian theme. Winger does note that the three prepositional phrases move us to progressively more difficult goals, but that they are presented as attainable through the work of ministry given by God (Winger 2014, 467-468). Verse 14, stating yet another goal, still shows a dependence on the gift of God and the result of the work of ministry (Winger 2014, 468). Here, we should no longer be infants. The image of being tossed by waves and blown about by doctrines indicates an instability. Winger observes that the sea, and particularly rough sea waves, may rightly be understood as symbolic of demonic opposition to Christ (Winger 2014, 469). This concept serves well as an explanation for the reference to doctrine and trickery in verse 14. According to verse 15, one of the marks of this maturity is truthfulness. Though "speaking" truth is not specified, Winger considers this to be the most normal way one could be ἀληθεύοντες (truthing) (Winger 2014, 471). However, he is also open to the possibility that the Ephesians are to be "hearing" truth, which keeps them connected to Christ as their head (Winger 2014, 472). It is from him, in verse 16, that we find all our unity. The body fits together but only because Jesus, the head, unifies it (Winger 2014, 473). The language used here is that of anatomy and physiology. All the correct operation is accomplished by Jesus (Winger 2014, 474). As he considers the structural aspects of Ephesians 4:1-16, Wingr reiterates his argument that there is not a clear shift at 4:1 from doctrinal to motivational content, and that the language of exhortation doesn't indicate a solely ethical type of content (Winger 2014, 476-477). There is a fairly consistent mix of law and gospel throughout the entirety of Ephesians (Winger 2014, 477-478). It is through the Gospel, rather than the Law, that Christian lives are shaped. Winger finds Ephesians as focused on the Gospel which changes lives (Winger 2014, 479). From a rhetorical standpoint, Winger finds Ephesians 4:1-16 as advancing Paul's overall argument (Winger 2014, 479). The unity which the Ephesians have due to their baptism is really theirs, their treasure. Winger divides the pericope into four units. In Ephesians 4:1-3 the Ephesians are "to treasure the unity of the Spirit" (Winger 2014, 480). A creed follows in 4:4-6. Christ has given tests that can show the nature of his work, revealed in 4:7-10. In verses 11-16 the ministry is God's gift to the church. Winger discusses each of these four units from a conceptual point of view in turn (Winger 2014, 483ff). In Ephesians 4:1-6, Paul urges the Ephesians to emulate Chris and himself in showing the humility which will characterize their unity (Winger 2014, 483). Winger observes that the character qualities in play would generally have been despised in Greco-Roman culture. Yet they are decidedly Christ-like qualities. They serve to make the whole body more like Christ (Winger 2014, 484). Winger is clear that pursuit of the character qualities of Christ does not create unity. That comes only from Jesus. Yet the character qualities reflect the work of the Gospel (Winger 2014, 486). Ephesians 4:7-16 turns our attention to the office of ministry, given as a gift of God (Winger 2014, 490). Rather than the "grace" given, which involves unity in salvation, here we encounter "gifts" which differ from one person to another. Winger finds the gifts of ministry described here to flow from the power of Jesus to bind sin, shown in his incarnation, resurrection, and ascension, which provide the logical connection of Ephesians 4:9-10 with what follows (Winger 2014, 493). The effectiveness of ministry is tied up to the faithfulness we show in unity which comes from the Lord. The work of the apostles, prophets, and evangelists broadens in its scope and reach in the work of pastors and teachers, who deliver God's Word to others. Winger observes that individuals are not mentioned in the passage, suggesting an office given by God rather than work of a particular person (Winger 2014, 494). The authority of the office rather than of the individual is the focus, not only in Paul, but also in early Christians such as Ignatius, who affirm the leadership of bishops (Winger 2014, 497-498). 6/7/23 Here's an annotated text for Ephesians 4:1-16 for your study and reading. 6/6/23
To prepare for our sixth class session: Read Ephesians 4:1-16, preparing to discuss the Greek text. I'll provide you with a copy of Ephesians 4:1-16 which is annotated appropriately for relatively inexperienced readers. Read Winger pp. 424-501 Read Thielman pp. 246-290 Read Peterson pp. 166-186 Some thought prompts: 1) Discuss the concept of imprisonment as Paul uses it at the start of Ephesians 4. 2) How does your broader culture deal with the character qualities Paul endorses in verses 2-3? What are appropriate ways of dealing with any similarities and differences as a Christian? 3) How are each of the seven "one" statements in verses 4-6 important? What significance can you find in the fact that there are seven? 4) Discuss the way Paul uses Psalm 68 in verses 8-9. How does Jesus' movement lead to the passage which follows? 5) Prepare to discuss verses 11-13 in detail. 6) What is the end goal of the work of ministry? Why might Paul choose to use the metaphor of a body rather than a building? Compare Ephesians 4:16 to other places where Paul uses a building or body metaphor. Ephesians 3:14-21 - Lectionary for Pentecost 10B
6/5/23 7/25/18 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. In our reading this week from Ephesians 3, the apostle makes a profound observation. In verse 15 he says that the naming of every family comes from God the Father. The idea of naming in the Bible is more important than we might think. Biblically, to name someone is to speak of the character of the individual or group. When Paul says that every family derives a name from God, he says that God knows all that can be known about you, about me, about everyone. He knows all the relationships we form, both good and bad. He knows how we influence others and how they influence us. What is the name the Lord has given those who trust in him? He has placed his own name on them. In baptism, we are baptized “into the name of the Father and of the Son and of the Holy Spirit.” We are given the character of God, because His name is applied to us. The implications of this are enormous. All of a sudden, it is not our power at work, but God’s power. It is not our faithfulness, but God’s faithfulness which is operating. It is not our wisdom, but the wisdom of God which looks at the troubles of our world. It is not our love for others, but God’s love for them which works through us. By this immeasurable gracious work of God naming us as his children we become instruments of grace. In verse 20, when God does more than we could ever think, he is doing it through us to care for his world. He is working through us to bring glory to himself. And that glory is primarily shown in his reconciling the world to himself. As God has placed his name upon his people, may we have grace to be faithful servants in his kingdom. 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
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. |
Help Fuel This Ministry by Clicking Here!All the work of Wittenberg Door Campus Ministry, including this blog, is supported by the generosity of people like you. Please consider joining our team of prayer and financial supporters. Read more here!
Please Note: The opinions presented in blog posts are not necessarily those of Wittenberg Door Campus Ministry. Frequently we report on contrary views, often without comment. Please chime in on the discussion.
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
Want to keep up with what's happening at Wittenberg Door? Subscribe to our mailing list!
Categories
All
|