Category: Thielman-2010 - Wittenberg Door Campus Ministry

A Fond Farewell

5/21/2015

Thursdays are for the New Testament. This post was prepared 5/19/15 for publication 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.).

Submission, Not Weakness

5/7/2015

Thursdays are for the New Testament. This post was prepared 5/7/15 for immediate publication.

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).

The Deeds of Darkness

4/30/2015

Thursdays are for the New Testament. This post was prepared 4/26/15 for publication 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.

Living as New Human Beings

4/23/2015

Thursdays are for the New Testament. This post was prepared 4/16/15 for publication 4/23/15 at 6:00 am.

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.

Toward Unity and Maturity

4/16/2015

Thursdays are for New Testament. This post was prepared 4/13/15 for publication 4/16/15 at 6:00 am.

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).

Paul Prays for the Ephesians

4/9/2015

Thursdays are for the New Testament. This post was prepared 4/4/15 for posting 4/9/15 at 6:00 am.

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).

Membership in God's People

3/26/2015

This post was prepared and posted approximately 8:30 am 3/26/15.
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 5, “From Existence without God to Membership in the People of God (2:11-22)” pp. 148-186

Thielman observes that Ephesians 2:11-22 is roughly parallel to 2:1-10, beginning with a description of trouble with God, moving to the gracious divine response, then showing the positive outcome of God’s grace (Thielman 2010, 148). In this passage there is a greater emphasis on the horizontal relationship of man to man rather than the vertical God to man (Ibid., 149). In 2:11-13 Paul’s emphasis is on the troubles of the Gentiles, being separated from God (Ibid., 151). The Gentiles were separated from the Jews physically, shown in uncircumcision. This was a strong indicator of their exclusion from God’s people (Ibid., 153). Paul goes on to detail several disadvantages of the Gentiles. The narrative shifts in verse 14 as Paul describes Jesus as the one who has brought the Gentiles near (Ibid., 161). The emphasis is on Jesus who is, himself, our peace, for all who believe, even in alienated groups (Ibid., 164). The imagery of a dividing wall is especially vivid, known in reality as a fence prohibiting entry (Ibid., 165-166) Thielman questions the implications of Jesus’ tearing down “the middle wall...in his flesh” at some length. The syntax is slightly unclear. He concludes that by his death Jesus set aside the Mosaic Law, creating a new obedience to himself by faith. This looks very similar but is rooted in Jesus (Ibid., 170). Finally in verses 19-22, Paul describes the Gentiles as an important part of God’s people (Ibid., 177). The language used strongly points to citizenship and belonging (Ibid., 178). This citizenship is based alike on the apostles and prophets (Ibid., 180). It is absolutely sound and complete. In all, Jesus is preeminent, the cornerstone and capstone of the people of God.

From Children of Wrath to New Creation

3/19/2015

(This post was prepared for posting 3/19/15 and posted immediately at 8:40 AM.)
Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 4, “From Children of Wrath to New Creation (2:1-10)” pp. 118-147

“In 2:1-10 Paul shows his readers how the mighty power of God, demonstrated in the resurrection and victorious enthronement of his Messiah, affects them individually” (Thielman 2010, 118). Thielman divides his discussion into three parts: 2:1-3, 4-7, and 8-10, identifying different emphases in the parts (Ibid.).

Ephesians 2:1-3 identifies the readers as “children of wrath like all the rest” (Ibid., 120). This is in sharp contrast to the expression of redemption in 1:19-22. Paul makes the connection of sin and death here, as in other places (Ibid., 121). This is a universal condemnation, common to the whole world (Ibid., 123). Thielman brings out the root of sin, discussing Paul’s view of “desires” and “cravings” (Ibid., 125-127).

As Paul continues in 2:4-7 he declares that the very people condemned earlier are objects of God’s mercy (Ibid., 131). His emphasis on God’s grace is central. In verse 4 Paul describes God as “rich in mercy” (Ibid., 132). As Paul describes God’s gracious actions here he favbors compound verbs with the prefix “with” or “together” (Ibid., 134). Phrased in the aorist tense they indicate completed action. Thielman questions the apparent lack of discussion of Chrstians or Christ suffering in the passage. He concludes that the theme of suffering does exist in Ephesians but in this passage the concern is the gracious gift of God’s mercy (Ibid., 137).

In verses 8-10 Thielman considers Paul to address “the nature and consequences of God’s grace” (Ibid., 141).This grace of God rescues the believers freely yet is tied to faith. Trust in the gospel is essential. “Faith and grace stand over against anything that human beings can offer God” (Ibid., 143). The theme of verse 10, that Christians as God’s creation do the works of God, is not at all foreign to Paul (Ibid., 145). As God has redeemed his people, they live out their redemption by their works.

Ephesians Prescript and Greeting

3/5/2015

Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
Chapter 1, “Prescript and Greeting (1:1-2)” pp. 31-37

Thielman opens with the observation that a greeting as a prescript “was very common in a broad range of epistolary styles throughout many centuries” (Thielman 2010, 31). He then moves into an exegesis, verse by verse. Thielman restates his opinion that the letter is genuinely Pauline and that the emphasis on apostleship in verse one likely serves to support “the pastoral authority that he was about to exercise over his readers” (Ibid., 32). Thielman goes on to identify several ways in which Paul uses the word “apostle” on pp. 32-33. In this instance he considers Paul identifies “himself to his readers as one of the foundational guides of the church’s growth to maturity, with particular responsibility for the Gentiles in Ephesus” (Ibid., 33).

Thielman briefly discusses an alleged grammatical difficulty pertaining to the use of articles and an address possibly to two separate groups, “saints” and “believers.” He observes that early commentators who spoke Greek as a native language were not bothered by this and did not try to make a distinction (Ibid., 34).

Paul’s greeting in verse two follows a very standard form for Paul, which was not drastically different from the norm. Thielman draws a parallel to the benediction of the priests in Numbers 6. The greeting would have been reorganized as a benediction and not merely a greeting (Ibid., 35).

Thursday Is for New Testament

2/26/2015

Thursday is for the New Testament. My intent in these Thursday posts is to welcome you along on a walk through different parts of the New Testament. As I read books, my habit is to write a chapter-by-chapter summary. What you will find here is my summary. Some of the opinions noted in these posts are opposed to mine. Sometimes I will note that, but most often I will let the author speak.

Thielman, Frank. Ephesians. Grand Rapids: Baker Academic, 2010.
“Introduction to Ephesians” pp. 1-30

Thielman begins, as is traditional, discussing the authorship of Ephesians. He initially points out the disputes about authorship from the late eighteenth century, then discusses pseudonymity. Forgery was treated seriously in antiquity (Thielman 2010, 4) so there is some doubt about the purpose of much pseudonymity. Thielman concludes that there are no good reasons to consider Ephesians as pseudonymous (Ibid., 5). He then continues from a literary perspective to consider Ephesians as a “difficult and, for Paul, an unusual text” (Ibid.). Thielman goes on to cite very long sentences, ambiguous statements, and redundancy which create confusion in the text. This is not unlike Colossians, which leads many to consider the two letters closely related. Thielman details this on pp. 7-11.

Thielman continues by discussing the recipients of the letter (Ibid., 11). With no specific mentions of anyone but Tychicus, it appears the letter is ready for wide circulation. He discusses at some length the interpretive challenges inherent in v. 1. After this, Thielman considers the date range, placing the letter in the two years’ Roman imprisonment from Acts 28, probably 60-62 (Ibid., 17).

The circumstances of the letter occupy Thielman from pp. 19-28. Though a particular problem is not apparent, Paul says he will pray for the people in a variety of specific ways (Ibid. 20). Thielman also discusses the pervasive nature of the emperor cult and the possible need to encourage steadfast faithfulness to God (Ibid. 22). The chapter closes with an overall outline, identifying the portions which will indicate chapters in the commentary.