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Prayer, Commendation, and Blessing

8/1/2023

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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.

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Christ as God's Armor

7/31/2023

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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.

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Household Order

7/26/2023

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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).

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Headship and Subordination

7/20/2023

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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.

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A Liturgical Walk

7/6/2023

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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).

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The Fruit of Light

7/5/2023

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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).

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Ephesians 4:17-5:2 Estrangement and Restoration

6/27/2023

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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. 

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Ephesians 4 - Creedal Unity

6/8/2023

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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). 

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Why God Reveals Mysteries

5/24/2023

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5/24/23
Scholarly Reflections

Winger, Thomas M. "Intercession and Doxology: The Revelation of the Mystery Is for Their Strengthening and to God's Glory 3:14-21." Ephesians. St. Louis: Concordia Publishing House, 2014, 389-423.

Winger reminds his readers that in Ephesians 3:14 Paul takes up the sentence he had begun in 3:1 but interrupted (Winger 2014, 389). Paul is continuing to give praise to God because not only has he reconciled Jew and Gentile, but he has done it by the revelation of the mystery of redemption in Christ. Though Jews would normally stand while praying, here Paul bends his knee in reverence before God (Winger 2014, 390).

Ephesians 3:15, with its use of "family" derived from "father" in 3:14, ties the concept of the family to God. Winger observes that the identity of the Christian family is bound up with the realization of God as the father of all (Winger 2014, 391). When God gives his name to us we are part of His family.

Ephesians 3:16 goes on with the start of the content of Paul's prayer. Winger points out that in the conception of prayer found here, the strength of the prayer depends on God to whom we pray rather than on any quality of those who pray (Winger 2014, 392-393). The Holy Spirit, who is emphasized in Ephesians, is the agent of God for the strengthening and encouragement of the Christians. Winger also notes the Trinitarian emphasis in verses 14-19, with the Father on both ends of the prayer, the Spirig in verse 16, and Crhsit in verse 16 (Winger 2014, 394). Additionally, the prayer is that God would strengthen "the inner man" (v. 16)., a place which only God can reach. Change in the inner man is change of the whole of the person (Winger 2014, 394).

Ephesians 3:17 then prays that Christ would dwell in the hearts of the Ephesians. Winger notes a parallelism between the phrases with infinitives in verses 16 and 17 (Winger 2014, 394) while I note the start of a tricolon crescendo, with the statements becoming longer step by step. Though Winger does not explicitly deal with the crescendo, he does briefly note the fact that the second statement is expanded with two prepositional phrases.

Winger considers the petition of Ephesians 3:18 to be subordinated to the previous petitions (Winger 2014, 396). The goal ἵνα) is that the Ephesians may comprehend the enormity of God's salvation. They, with all Christians, have received baptism and are redeemed people of Christ (Winger 2014, 397). Winger observes that the reference to "width, length, height and depth" makes us ask, "of what?" However, Paul doesn't answer that question. Winger concludes based on other context that it probably refers to Christ's love (Winger 2014, 398). 

Ephesians 3:19 does draw a conclusion. Paul's prayer includes the Ephesians knowing the astounding love of Christ (Winger 2014, 398). Winger views Paul's use of language not merely as parallel. In verse 19 they should "comprehend" and in verse 19 they should "know." "Paul moves from intellectual apprehension to the deeper, experiential knowledge that is implied by γινώσκω" (Winger 2014, 399). Winger takes the next ἵνα clause, "that you may be filled," as "subordinate to the previous two ἵνα clauses and the clauses that modify them" (Winger 2014, 399). God fills the Ephesians by the Holy Spirit.

In Ephesians 3:20-21, Paul moves into a doxological statement. Winger observes here that Paul's doxologies fall into somewhat predictable verbal patterns (Winger 2014, 400). This one is no exception, as Winger illustrates with references to other doxologies. Of note is Paul's use of what I would characterize as a "pile" of characteristics, not showing much grammatical or logical progression, but rather emphasizing the overwhelming majesty of God. Winger notes the lack of a verb in verse 21. His interruption is that, though we are naturally likely to mentally supply a verb of being, it would be appropriate for that verb to express either that God possesses glory or that he should receive glory. The absence of the actual verb may suggest that both are the case (Winger 2014, 402).

Winger observes from a structural and rhetorical perspective that the prayer in Ephesians 3:14-21 has parallel elements to that of 1:15-23, but that while earlier it was Paul's own prayer, here he is speaking more as someone leading the Ephesians' prayer. It is more like a liturgical unit in this way (Winger 2014, 405). The prayer also divides into a section of intercession and one of doxology. Both elements are prayer. Winger outlines the structure of the prayer in considerable detail (Winger 2014, 405-406). He then notes that the prayer as a whole has a structure not unlike that of a collect, as used to this day. It begins with an address to God, a rationale based on God's character or work, a petition, a desired result of the petition, and a doxology (Winger 2014, 407).

Paul's prayer in Ephesians 3:14-21 is not a theoretical response to a theoretical revelation. Winger sees Paul as someone with a pastoral concern for the well being of the Ephesians (Winger 2014, 40-7). To this end, his desire is to direct them to God, rather than to the idea of the Gospel or to himself as an apostle. He shows this desire by stating the posture of kneeling before the Father (3:14) (Winger 2014, 408). Though it is not clear whether kneeling for prayer to God was considered normal in the early first century, it was by the end of the century. Winger cites numerous examples of kneeling as the custom for prayer among early Christians (Winger 2014, 409). He continues with a discussion of the history of kneeling not only for prayer but also when receiving communion (Winger 2014, 409ff).

Winger again observes the rich Trinitarian theology expressed in the prayer of Ephesians 3:14-17, where all the persons of the Godhead are present - the Father, Son, and Holy Spirit (Winger 2014, 413). Here, God is not only the Father in the Godhead, but of all creation. He has further created families to find their identity in him as their true father. As elsewhere, here also the Ephesians receive God in their inner selves, with a result which is external (Winger 2014, 414).

With this result in mind, Winger notes that Ephesians 3:18-19 speak of the magnitude of "Christ's love for us, not our love for him" (Winger 2014, 415). This is the means by which God has imparted the fulfillment of the mystery of his redemption to the Ephesians. 

The structure of the doxology in Ephesians 3:20-21 is relatively simple. Winger boils it down to an object of praise (God), a statement of praise or glory, an expression of eternity, and an amen (Winger 2014, 416). The rest of the doxology consists of illustrative statements which put meat on those bones. Winger identifies three basic forms of doxologies found in Scripture, and describes them in brief. He concludes that in all his doxologies Paul uses a pattern which can be identified elsewhere. "He does not invent his own worship, but receives and joins in the way his people were given to glorify God" (Winger 2014, 418). Winger then lays out a chart of Paul's doxologies throughout his writings, showing the rhetorical and pastoral use of each (Winger 2014, 418-419). Wnger rejects the idea that a doxology is necessarily a sign of transition from theological to ethical teaching (Winger 2014, 420). Doxologies may serve this function, but there are many other functions as well.

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The Gospel as Mystery

5/23/2023

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5/23/23
Scholarly Reflections

Winger, Thomas M. "The Mystery of Paul's Apostolic Mandate: The Gospel of Christ for the Gentiles 3:1-13." Ephesians. St. Louis: Concordia Publishing House, 2014, 352-388.

Ephesians 3:1 opens with a causal statement, "for this reason.' Winger questions what the antecedent reason is, and finds that the thought which consumed part or all of chapter two is interrupted logically by 3:1-13. The thought is then completed in verse 14 - God's reconciliation of Gentiles, Jews, and Himself is the reason which moves Paul to prayer (Winger 2014, 352). Meanwhile, he has digressed in 3:2-13.

In Ephesians 3:1 we read for the first time about Paul's state as a prisoner (Winger 2014, 353). Winger references Colossians 1:24 to describe Paul as continuing in Christ' sufferings. Rather than suffering pointlessly, Paul asserts that there is a benefit to the Gentiles found in his suffering (Winger 2014, 354).

In Ephesians 3:2, Winger takes Paul to be asserting that the Ephesians have certainly heard of God's grace given to Paul on behalf of the Ephesians (Winger 2014, 354). Winger takes the grace given to be the apostolic office which Paul then administers for the benefit of the Ephesians. The concept of the apostolic office as a grace appears three times in this pericope (Winger 2014, 355).

Ephesians 3:3 speaks of the mystery revealed to Paul. Winger considers this mystery to consist not only of the revelation of the Holy Spirit, but also what Paul has recognized through study of Scripture (Winger 2014, 356). Paul's realization is that God has provided salvation for Gentiles as well as Jews. 

Ephesias 3:4 is grammatically slightly opaque, with an unexpected prepositional phrase. Winger considers the thrust to be that of a need for reading the writings of Paul (and others) when assembled (Winger 2014, 357). This will assist the whole church in understanding the mystery of the Gospel. According to verse five, the mystery was not made known for other generations. Paul considers this a realization which was not available apart from the coming of Christ as the Messiah (Winger 2014, 359). It has especially been revealed "to His holy apostles and prophets." Winger observes that the word "now" indicates Paul is thinking not of Old Testament prophets, but of those in Paul's own time (Winger 2014, 360). 

Ephesians 3:6 points out that part and parcel of the mystery revealed is that the Gentiles share in blessings with the Jews. Winger describes implications of their being "fellow heirs . . . members of a body . . . (and) partakers" of salvation (Winger 2014, 362). Verse seven notes that Paul's role is as a "servant" of the Gospel. Winger notes that the term διάκονος doesn't indicate a particular type of concern, but merely the role as someone carrying out duties for someone else (Winger 2014, 363). The work of Paul is by God's appointment, as a gift given by grace. It was given to him by God's power, which Winger notes also makes Paul able to perform his work (Winger 2014, 365). 

In Ephesians 3:8, Paul refers to himself as the "least" of the holy ones. Winger notes that the term he uses literally says he is small, which is also the meaning of his name, Paulus, in Latin (Winger 2014, 365). He himself is not the focus. He is simply being obedient to Christ. His work, and his prayer for the Ephesians, in verse nine, is that the Lord would bring sight to all, particularly about this mystery of the Gospel. Winger connects this statement with Acts 26:18, where Paul was to be used to open people's eyes (Winger 2014, 367). Paul seems to have a fairly simple view of eschatology in this instance. The mystery was hidden before and is now revealed. Winger sees just two periods in Paul's conception of the history of the Gospel (Winger 2014, 368).

Ephesians 3:10 makes it clear that the spiritual forces seen as arrayed against the Ephesians (cf. 1:21) have been defeated and that God has overcome all (Winger 2014, 369). It is completed now, though chapter six emphasizes that there will be ongoing instances of strife until Christ comes again. This work is carried out "through the Church." Winger observes that Paul has just spoken of the importance of apostles and prophets. Therefore, he takes this statement to be instrumental in nature (Winger 2014, 370). God brings the Gospel of Christ by the hands of the apostles and prophets, delivering it to the world through the church. The church receives and transmits the gifts. Verse eleven again asserts that God's wisdom has not changed, but that the way it is understood has (Winger 2014, 371).

Ephesians 3:12 moves on to emphasize that we have been incorporated into Christ (Winger 2014, 372). This creates a confidence that we have access to God. Verse 13 then speaks to prayers not to lose heart. Winger notes that the person who should not lose heart is not stated. However, it is more characteristic for Paul to state a prayer for the Ephesians (you) than for himself (I) (Winger 2014, 373). Even in sufferings, Paul reminds the Ephesians that they possess God's glory (Winger 2014, 374).

From a rhetorical standpoint, Winger notes that in Ephesians 3:1-13, the revelation of God leads to a desire to thank him (Winger 2014, 375). The great prayer will come in 3:14-21. But meanwhile, verses 2-13 seem to be a digression. Winger suggests that we understand the first three chapters of Ephesians not as an extended prayer, but a cycle of "revelation-teaching-prayer-doxology" (Winger 2014, 376). Though there is a grammatical interruption at verse two, Winger does not find a digression in content. He considers the verses to be consistent with Paul's earlier statements and that they serve to close ideas Paul has opened earlier (Winger 2014, 377). 

From a structural standpoint, Winger finds Ephesians 3:1-13 less clearly structured than the earlier passages. However, there is still evidence of care in design. Winger notes the signs of inclusio which define both the boundaries and the purpose of the passage. Verses 5-6, in the center of the passage, state the central idea of God's mystery now revealed. The passage also contains two main sentences, one about revelation, the other about proclamation, corresponding to the main points of Paul's argument.

Paul brackets this passage with statements about being a prisoner, in Ephesians 3:1 and 13. Winger takes his status as a prisoner to be an element which could be used against him, to suggest his message is wrong (Winger 2014, 380). Paul's statements about the reliability of the Gospel point up that, rather than being imprisoned for any other cause, it is precisely the truth of the Gospel which is the offense to his enemies. Suffering was to be understood not in terms of failure, but as a mark of being a Christian. The end goal, being a partaker of the resurrection, remained in view.

When Paul emphasizes the nature of his apostolic office in Ephesians 3:2, Winger observes that the expectation of classical rhetoric would be that an author or speaker would establish his credibility through truth claims. Further, "the office of preacher could not be separated from the message itself" (Winger 2014, 382). Testimony to the resurrection was an integral part of the message. Through Paul's message to the Ephesians, he is saying they are bound to Christ as he is (Winger 2014, 383).

The mystery of Christ, then, becomes the topic of Ephesians 3:3-7 (Winger 2014, 383). Paul alleges that in the current age the mystery has been disclosed. One rightly asks what this new content could be. Winger notes a strong parallel between the vocabulary here and in Colossians 1:26-27. In colossians the mystery is the presence of Christ in the Colossians (Winger 2014, 384). The very presence of the Colossians or the Ephesians in the body of Christ is this mystery. Winger asks whether God really didn't reveal his plan to draw Gentiles into the kingdom in the Old Testament (Winger 2014, 385). Though there are many Old Testament statements about the inclusion of the Gentiles, the prophets were lacking an understanding of how God would accomplish it. This may serve as at least a partial explanation of what Paul had in mind. A more thorough explanation may be rooted in the fact that the means is specifically Christ's death and resurrection. This was not clearly revealed until it was completed by Christ (Winger 2014, 386).

The riches of Christ, in Ephesians 3:8-12, have not only been revealed to Paul, but have been delivered to the Ephesians. They have been made partakers in Christ (Winger 2014, 387). The mystery delivered is for the gentiles. God has made them heirs of His promise.

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Reconciliation in Christ

5/15/2023

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5/15/23
Scholarly Reflections

Winger, Thomas M. "Reconciled in One Body through the Cross 2:11-22." Ephesians. St. Louis: Concordia Publishing House, 2014, 309-351.

Winger finds a shift in emphasis starting at Ephesians 2:11. The presentation of the Gospel was general in nature through verse ten (Winger 2014, 310). The Ephesians are to remember the Gospel and the way Paul and they would live as part of their heritage in Christ. The past and present stand in sharp contrast (Winger 2014, 310). The Ephesians are no longer Gentiles "in the flesh." By saying this, Winger observes that circumcision and uncircumcision are not the defining characteristic that matters (Winger 2014, 311). The grace of God is received by grace, through faith. This is what defines the Ephesians. In Ephesians 2:12, they were alienated from Israel. Winger takes this to mean they were separated "from the privileges and way of life of God's chosen people under his covenant" (Winger 2014, 313). The citizenship to which Paul refers is not an earthly, localized right, but something eternal.

Winger observes that the term Paul uses for a "covenant" in Ephesians 2:12 is significant. Rather than a συνθήκη, which indicates a bilateral agreement, he uses the word διαθήκη, a unilateral declaration (Winger 2014, 314). God is the one who set the terms and conditions of the covenant. Ultimately he is the one who keeps the covenant. The covenant of God would then change the Ephesians from being people without hope. In Christ, they do have hope (Winger 2014, 314). 

The ground shift Winger observes in Ephesians 2:12 and following, then, is a shift from being "in the world" to being "in Christ" in verse 13 (Winger 2014, 315). The Ephesians who, as Gentiles, had been scattered and "far off"  now as Christians are "brought near."  Winger notes this was typical language used for conversion to Judaism, but here it is applied to conversion to Christ (Winger 2014, 316).

In Ephesians 2:14, Christ is described as "our peace." Winger notes this is repeated in verse 15, making a bracket around a central idea (Winger 2014, 317). He further notes that Paul associates Christ with "the God of peace," thus making a claim to Christ's divinity (Winger 2014, 318). Jesus' work of "breaking down every wall" may refer to several different impediments. Winger discusses evil forces (Winger 2014, 318), the curtain in the temple, God's law, and hostility of Jewish authorities (Winger 2014, 319).

Winger further notes the forceful nature of Ephesians 2:15. Here, all the Law is oppressive, breeding hostility (Winger 2014, 323). While God's Word, frequently translated as "law" is good, at this point Paul's classification of "the commands" excludes what Lutherans would understand as Gospel. He is here speaking of the demands of God's law, which we cannot keep. This is what Christ took care of, through the Gospel.

Verse 16 makes it clear that the work of Christ is to create unity, gathering different people and making them one, specifically in Christ (Winger 2014, 324). It is only through Christ that this can happen, and that one body is made only by means of Christ being crucified (Winger 2014, 325). 

In Ephesians 2:16 Winger takes the aorist participle ἀποκτείνας not to show temporality, but means, "by killing" (Winger 2014, 325). I question this and wish to investigate further. It would not be normal to use a nominative case to show means.

Verse 17 restates the work of Christ as making peace. Winger observes not only that the peace is both for people far and near, but that Paul makes allusions and near quotations of numerous Old Testament passages, applying them to Christ (Winger 2014, 326-327). In Christ Jew and Gentile are together reconciled. Winger particularly notes that in Ephesians 2:18 this is "through him" (Christ), "in one spirit" (the Holy Spirit), "with the Father," a clear Trinitarian statement (Winger 2014, 327). The theme returns in Ephesians 4:1-6.

Ephesians 2:19 returns to the concept of the Ephesian Gentile unbelievers as strangers. They are no longer in their former condition, alienated from God (Winger 2014, 328). Winger speaks to the fact that the Ephesians are counted on an equal footing with all the Christians.

Winger observes that in Ephesians 2:20, the reference to the Christians being built on "the apostles and prophets" seems to be in conflict with Paul's normal emphasis on Christ alone. Here Paul sees Christ and the church as incorporated in building God's temple (Winger 2014, 331). Paul frequently includes teachings which include the apostles as a part of God's work, not only here in Ephesians, but also elsewhere in his letters. Specifically, here, Christ is the cornerstone, which determines the level and direction of the rest of the building. The apostles and prophets, as other parts of the foundation, are dependent on his governance (Winger 2014, 334).

Paul's emphasis in verse 21 is that the entire church is one entity, joined together as a coherent whole (Winger 2014, 336). Winger notes that it grows, not necessarily in number, but in some vital aspect as one organism. He takes this to be a growth in many facets, mentioned in other Scriptures, in its appearance in the world (Winger 2014, 337). Of critical importance to Paul is the fact that in Ephesians 2:22, the Ephesian gentiles have been incorporated in God's building.

Winger finds the divisions in Ephesians, particularly in chapter two, to be very clear-cut. There are distinctive markers of change of topic at each of the modern chapter divisions. Further, there is a clear contrast at Ephesians 2:1 and another at 2:11, suggesting that verses 1-10 go together as one unit. Verses 11 and following shift from a distinction of Jew and Gentile to a distinction between "then" and "now" (Winger 2014, 339). Winger notes that Ephesians 2:11-22 also form a chiastic structure, based on the concepts of "then" and "now" (Winger 2014, 341). The central thought is that of God making peace through the unity found in reconciliation. 

In terms of the rhetorical structure of Ephesians, Winger takes 2:11-22 to be "the second major proof for Paul's contention that we are baptismally united in Christ (Winger 2014, 343). The fact of Christ's passion has a natural result, which is unity. Here Winger acknowledges a distinction between his understanding and that of scholars who view chapters 4-6 as exhortation to live out a new life in light of what Christ has done in chapters 1-3.

The division between Jews and Gentiles was addressed by Paul in the Berakah prayer of Ephesians 1:3-14. In 2:11-22 he returns to the theme of God's work to break down division (Winger 2014, 343). Because God has united people to himself, their divisions have naturally been broken down. God's relationship with Israel, as his special covenant people, has not ended (Winger 2014, 345). However, the same relationship has been extended to all nations in Christ. They no longer live as hopeless people (Winger 2014, 346). The division of 2:14 may well represent not only the divide between God and man, but also that between hopelessness and hope. 

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Alive Together - Ephesians 2:1-10

5/5/2023

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5/5/23
Scholarly Reflections

Winger, Thomas M. "Made Alive Together in Christ 2:1-10." Ephesians. St. Louis: Concordia Publishing House, 2014, 279-308.

Winger comments on the suspense created in Ephesians chapter two, where Paul begins by describing "you," the direct object of the sentence (Winger 2014, 279). He distinguishes between you (Gentiles) and we (Jews) in verse three. Then in verse four he presents God as the subject and continues with the main verbs of the sentence (Winger 2014, 280).

Paul's description of the Ephesians as dead before Christ gave them life is unqualified. They were dead in an entirely literal manner, as Paul would describe them (Winger 2014, 280). Winger notes this leaves no room for any type of Pelagian thought. He ties this thought to Romans 6 and Colossians 2, where it is baptism which brings life from death. Winger therefore considers the passage in Ephesians 2 to identify baptism as the start of walking with God (Winger 2014, 282). A key element to Paul is the shift from walking according to the authority of evil spirits and to walking according to God in Christ (Winger 2014, 283).

Ephesians 2:2-3 speaks plainly of the hopeless state of the Ephesians as dead without Christ, but that the spirit of God moves in them to bring them life. Verse three identifies the Ephesian Gentiles with Paul and the Jewish Christians, who also were without hope (Winger 2014, 283). The root of the condition was identical. Both groups were united by sin before they became united by Christ (Winger 2014, 284). The life in sin was driven by sinful desires which pushed us toward our unbelieving goals. Winger observes the language of "flesh" and how it could be related to a distinction of what unifies us. With that in mind he briefly speaks sacramentally about baptism leading to desiring the flesh of Christ in the eucharist (Winger 2014, 284-285). All this, in verse four, is a result of God's love which moves him to mercy (Winger 2014, 286-287).

The theme of unity returns in Ephesians 2:5, where Winger observes there are three compound verbs which use the prepositional prefix "with" (Winger 2014, 28). Unity will remain a major theme throughout Ephesians.

Winger proposes a chiastic structure for Ephesians 2:1-10. The mid-point, in 2:5, is "by grace you have been saved" (Winger 2014, 288). Winger further thinks this statement may be a brief liturgical quotation, as a doxological statement at the focal point of the chiasm.

Walking back through the steps of the chiasm, Winger notes the quick return of the "with" verb, here sitting down with Christ (Winger 2014, 289). This takes place in the heavenly places, an expression of Jesus' power. Winger does point out that Jesus doesn't have a restricted local dwelling, but that his heavenly throne serves as a sign of power. Verse seven states a purpose of Christ's work, that he can show his overwhelming grace (Winger 2014, 290). His show of grace entails the salvation of the Ephesians, the major topic of verses 8-9. Paul emphasizes that the salvation was completed in the past and remains a reality in the present (Winger 2014, 291). 

Winger discusses "by grace through faith" as he considers whose faith the passage might refer to. He considers it not to be Christ's faith, but rather, "it is fides qua creditur, subjective faith. The preposition διά subtly distinguishes the role of the Christian's faith from God's grace. While grace is the efficient cause, faith is merely the receiving instrument of the gift of salvation" (Winger 2014, 292). When the passage goes on to say, "this is not from yourselves," Winger notes that some commentators have understood the antecedent of "this" to be "faith." However, the gender difference makes this unlikely. Winger takes the neuter "this" as a reference to the entire clause which immediately precedes it (Winger 2014, 293).

Paul is quite emphatic in Ephesians 2:9 that grace is different from works. Being saved by grace is diametrically opposed to being saved by works (Winger 2014, 293). Winger sees Paul as clear that it is only God's works which save, not ours. The theme continues with forceful statements into verse ten. Good works, rather than bringing salvation, are the result of salvation (Winger 2014, 296).

Winger continues to emphasize the combination of eloquent expression and artful structure in Ephesians chapter two. Here Paul has not only used three clear sentences with a strong logical flow, but he has created a chiasm of ten verses, drawing the reader's focus to the grace of God. Winger provides a chart of the structure and then discusses the elements in turn (Winger 2014, 297-298). The plight described is all of man's making, while the rescue is entirely the work of God.

The overall motion of Ephesians 2:1-10 is from death to life. Winger notes the parallel to Jesus' death and resurrection. The blessing of the Christian is a resurrection, but not only in the future. Paul sees the Ephesians as experiencing the life of resurrection already (Winger 2014, 300). Winger notes that Paul uses the image of death in three different ways, which must be distinguished by context. There is the deadness of sin apart from Christ. There is also the putting to death of the old life in baptism. Third, in living the baptismal life, the old life is being put to death (Winger 2014, 301). Likewise, resurrection has a present element and an eschatological element (Winger 2014, 302-303).

Winger finally reflects on the Ephesians' unity with each other and their exaltation with Christ. He finds that this unity comes from the fact that the Christians are partakers of baptism (Winger 2014, 304ff). They have received the Gospel and have been cleansed from sin. Their unity with one another is significant, but Paul sees their unity with Christ as the important point of salvation (Winger 2014, 305). The present serves as a foretaste of what is to come.

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Ephesians 1:15-23

4/28/2023

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4/28/23
Scholarly Notes


Winger, Thomas M. "Exordium: Hodayah Prayer: Thanksgiving: 1:15-23." Ephesians. St. Louis: Concordia Publishing House, 2014, 234-276.

Following his normal pattern, after Winger gives a translation of Ephesians 1:15-23, he proceeds to analyze textual matters (Winger 2014, 234ff) before making his general commentary.

The transition, "for this reason," is slightly oblique. It doesn't clearly refer back to any one reason. Winger leaves it uncertain whether it refers to the baptismal state or is merely a rhetorical transition (Winger 2014, 234). Verse 15 further states that Paul has heard about the Ephesians' faith. This doesn't indicate that he would have no first-hand knowledge, but that he has been brought up to date with a report (Winger 2014, 235). The Christian faith is theirs. They are rooted in Christ, evidenced by love. Winger observes that the "in Christ" is not the normal object for "believing." Rather, he views "in Christ" "as the location of the believers" (Winger 2014, 236).

Paul's response to the Ephesians' love for all is to give thanks, a habitual activity (Winger 2014, 237). Winger notes the theological nature of "remembrance," which is not merely knowledge, but indicates thought with care or concern. Paul's remembering of the Ephesians is a matter of his care for them.

In Ephesians 1:17, Paul's prayers for the Ephesians are described. He prays the God who gives glory would give His Holy Spirit, related to wisdom, revelation, and knowledge, all related to God's presence (Winger 2014, 239). In verse 18 the entire idea is summed up as an enlightening of the eyes which the Ephesians should receive (Winger 2014, 240). The reality of this enlightenment is the hope which the Ephesians have in Christ. Winger notes the thematic use of "hope" in Ephesians (Winger 2014, 241). It is a confidence we have in Christ. Paul ties the hope of the Ephesians to a wealth (a word only in Ephesians in the New Testament) of God's glory (Winger 2014, 242). The impression is of a great gift which cannot be exhausted. Yet Winger notes the implications of the pronouns in verse 19, "his" and "to us" are that God is personally granting a gift based on his limitless power and that it is to all of us, Jew and Gentile (Winger 2014, 243). Paul's description of God's power appears to Winger very much like a liturgical doxology.

Ephesians 1:20 begins with a relative pronoun referring back to verse 19, then a cognate verb. For this reason, Winger takes the clause to be a continuation of the same sentence, counter to the NA27 edition (Winger 2014, 244). The emphasis here remains on the power of God which He uses according to His grace. By God's power, Winger notes, God raised Christ from the dead, seated him in a position of authority (v. 20), made all things subject to him, and placed him as head of the church (v. 22) (Winger 2014, 244). Christ is therefore seen as the one who has all power and authority (v. 21). Winger discusses the significance of Jesus being placed above all names at some length. He observes that while magical texts attempt to claim authority through the use of a name, the name of God is not subject to domination. His name has sovereign power (Winger 2014, 247-248). Winger finds that in Ephesians Paul is emphasizing the present reality of Jesus' effectual exaltation. This contrasts with the view in 1 Corinthians 15, where we look to a future fulfillment of the work of Christ (Winger 2014, 248-249). In verse 22 the work of Christ is completed and his reign has begun.

The reign of Christ is not only over all creation, but particularly for the Church, His body (vv. 22-23). Winger notes that Paul here emphasizes the unity of a body, rather than the diversity of its parts (Winger 2014, 250). There is a unity created in the "filling" which happens as a result of the presence of Christ with the Church.

Winger notes that immediately after the longest sentence in the New Testament, the second longest sentence, at 169 words, starts in Ephesians 1:15 (Winger 2014, 252). It serves as a formal thanksgiving, which seems redundant, since Paul has already given a Berakah prayer. Winger sees this as possibly a liturgical element, essentially with a wo-fold prayer (Winger 2014, 254). After detailing some of the normal features of an epistolary thanksgiving, Winger notes that Paul uses the form but is free to alter  the details according to his desires (Winger 2014, 256). The thanksgiving in Ephesians is evidence of his erudition and flexibility. 

In good epistolary style, the thanksgiving serves "to exercise the personal relationship that was strained by absence" (Winger 2014, 257). Winger finds this as a significant element in Ephesians 1:15-23. Paul's thanksgiving is aimed at strengthening his relationship with the whole congregation.

From a liturgical standpoint, Winger notes that Paul uses multiple thanksgivings in several of his letters. This is consistent with evidence of Jewish and early Christian practices of having multiple different prayers, one after another (Winger 2014, 259). Here there is a general thanksgiving followed by supplication for particular needs. The locus of God's power to supply the needs of the Ephesians is not in creation but in Christ's resurrection (Winger 2014, 260). This results in a hymn of praise in verses 20-23. Winger observes that scholars have not found a source for this hymn, and that it may be of Paul's own composition (Winger 2014, 261).

From a rhetorical standpoint, Ephesians 1:15-23 serves as a proem, introducing key elements and seeking to gain favor from the listeners. Winger provides a list of the many elements which appear in the passage and will arise again later (Winger 2014, 262-263). 

Three major themes appear in Ephesians 1:18-23, which will play out throughout Ephesians. In verse 18, Paul prays that God will bring light to the eyes of the Ephesians' heart (Winger 2014, 264). The theme of enlightenment is frequently used in patristic literature for those who are being baptized. That will serve as a foundation for our understanding. Second, the ascension of Christ is featured in verses 20-23 (Winger 2014, 265). This draws Winger into an extended discussion of Luther and the nature of Jesus' physical presence in the resurrection. He returns to the Ephesians as he observes that Christ's victory rescues them from demonic forces and the gods of paganism (Winger 2014, 268). Third, Christ is presented in verses 22-23 as the head, and the church as Christ's body (Winger 2014, 269). Winger notes the importance in Paul's thought of God being one and the Church being one. This is not one head with many bodies, but one head and one body (Winger 2014, 270). Here the body is one unit, while elsewhere it is seen as consisting of many members. The emphasis in Ephesians is on the unity of the body. Winger describes the philosophical precept of a head and body as a social structure familiar to Greek philosophy as well as Judaism (Winger 2014, 271ff). Though Winger explores the issue at length, he has no conclusive reason for Paul's choice of the image of head and body rather than some other arrangement. Yet we are left with this to build upon as we understand Christ and the Church. 


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Ephesians 1:3-14

4/27/2023

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4/27/23
Scholarly Notes


Winger, Thomas M. "Proem: Berakah Prayer: Election and Unity in Christ: 1:3-14." Ephesians. St. Louis: Concordia Publishing House, 2014, 182-233.

After providing a translation of Ephesians 1:3-14, Winger moves immediately into notes about the words and phrases used in the passage (Winger 2014, 182). The term used for "blessed" is generally used to describe the blessed state of God as opposed to that of humans. The identification of "the God and father of our Lord Jesus Christ" is commonly enough in use that Winger takes it as a liturgical formula (Winger 2014, 183). Winger notes particularly that the Father is Jesus' God and ours as well. The saving action, God's blessing in verse three, is a typical feature of the Berakah prayer. Winger notes that God is the subject of almost all verbs in 1:3-14 (Winger 2014, 183). He is the one on display. The reference to God being "in the heavenlies" suggests to Winger that Paul wants the Ephesians to view God as the one who exercises dominion over all (Winger 2014, 184). This rule of God extends to the Ephesian Christians. Winger observes it is not deferred until later, but in Ephesians 2:6 is the possession of the Ephesians already (Winger 2014, 185). Further, central to the argument of Ephesians, it is "in Christ," a phrase which appears nine times in Ephesians, plus four more times with a definite article. This emphasizes that our identity is wrapped up in the person of Jesus, the one who exercises God's dominion (Winger 2014, 186). 

Ephesians 1:4 moves on to describe the way God has blessed his people in Christ (Winger 2014, 187). God's act of choosing his people speaks to his merciful initiative. Winger sees the language of choosing as really God's words at the Transfiguration, which may recall Jesus' baptism. At that time, Jesus is called the "beloved," a term Paul uses in Ephesians 1:6 (Winger 2014, 187). This leads Winger to understand Paul's emphasis to be on the choice of God revealed as we receive baptism. This is the means by which the Church as a whole, and individual Christians, are presented as "holy and blameless." Christ, the holy and blameless one, chose us to be like himself (Winger 2014, 189). It is important that we understand this holiness "before him," a position used in the NewTestament and early Christian literature only of standing before God. It is in His sight we are declared holy. Our appearance to others does not actually matter.

Ephesians 1:4 specifies "in love." Winger questions whether it modifies what precedes or follows it (Winger 2014, 190). He also questions whether the phrase refers to God's love or our love. Though it is a bit unusual to begin a thought with a prepositional phrase, Winger notes it is done twice before aorist participles in verse 13. Here, he  thinks it forms an inclusio of verses 4c-6, and that it refers to God's love, not ours.

Ephesians 1:5 then goes on to speak of the way God has chosen us. We have been selected for adoption as a son. Winger understands this adoption to be foreshadowed in Israel's adoption by God. Through baptism we are made sons of God (Winger 2014, 191). This, again, is only through Christ.

Ephesians 1:6 makes the first of three statements in the prayer, "to the praise of (His) glory." Winger notes this as a typical element in the Berakah prayer, but that Paul, using it three times, makes the prayer specifically Trinitarian in nature (Winger 2014, 192-193). Winger notes the similar threefold doxologies in the eucharistic prayers of the Didache.

Winger makes a further stylistic observation at this point. In Ephesians Paul tends to make what may best be described as piles of genitives. The antecedent subject is not always clear, nor the specific genitive function. They seem to be used for emphasis, as is Paul's use of multiple cognate words (blessing with which He blesses us…) (Winger 2014, 193) This is peculiar to Ephesians.

Ephesians 1:7 introduces what we have - redemption as the blessing of God (Winger 2014, 195). Winger observes that this Christological center of the prayer consists of verses 7-12. All of it points explicitly to Christ. The emphasis here, with the present tense "we have" is on Christ's redemption now, rather than at some indefinite time in the future. The blood of Christ, and thus redemption, is present here and now. It works forgiveness. Winger observes the connection between Christ's blood, forgiveness, and the Lord's Supper (Winger 2014, 196).

Winger notes that in Ephesians 1:8 the magnitude of the gift of God's grace is limited not by the receiver, but by the giver who pours it out like a "thundering waterfall" which we may try to catch in a pitcher (Winger 2014, 197). Again, baptismal imagery is present with the idea of pouring. Here' the wisdom and understanding given by God make Him known to us (Winger 2014, 198).

Winger questions whether Ephesians 1:9-10 might be Paul's overall thesis statement. He hesitates in this because it is in a prayer so would not be expected as a logical thesis statement (Winger 2014, 198). The thrust is that the Ephesians should know the mystery of Christ in them. Winger observes the use of "mystery" and its Latin translation, "sacramentum" here, but considers it anachronistic to say Paul is referring to baptism and communion as the "mystery" (Winger 2014, 199). Regardless, it is by God's good pleasure that he has redeemed his people, that they believe, and have been baptized into Christ (Winger 2014, 200). The grand plan of God, in verse 10, has to do with his administration of a planned time, a fulfillment. Winger finds the focus in the summing up of all things in Christ (Winger 2014, 201). Again, Winger emphasizes that the summation is possible because of reconciliation in Christ.

Ephesians 1:11 speaks of God's selection of his people, using terminology of casting lots. Winger is clear that, though we would consider the process a matter of random chance, the opinion in antiquity, and certainly in Paul's world, was that by casting lots, God would take our preference out of the decision and choose according to his will (Winger 2014, 202). Of significance is the fact that God chose the Ephesians. It is important to Paul's argument that God's choice was a matter of foreordination (Winger 2014, 203). The Ephesian Christians were recognized in baptism, but had been chosen by God according to His purpose from all eternity. In verse 12, the goal is that the Ephesians would be to the praise of God's glory. 

The concept of some "who hoped before in Christ" appears in Ephesians 1:12. Winger asks what the "before" could refer to (Winger 2014, 204). He concludes that, though it is not entirely clear from a grammatical standpoint, the verb probably refers to Jews hearing of a Christ before the Gentiles did. Verse 13 continues the thought, by bringing in "you," i.e., the Ephesian Gentiles (Winger 2014, 205). They have also been sealed, set apart, as God's people.

How does this salvation happen? Winger notes that in verse 13 the Gospel brings salvation, and it is received by hearing, which, biblically speaking, is accompanied by faith (Winger 2014, 206). Hearing the Gospe=l, then, results not only in baptism and a giving of the Holy Spirit, but also an identifying seal for an eternal inheritance. This is the enormous good news received by the Ephesians (Winger 2014, 207). In response to the news of inheritance, the third doxology is present, but with a slight change in rhythm, signaling the end of the series (Winger 2014, 209). 

Having discussed vocabulary and grammar, Winger turns to the structure and rhetoric of Ephesians 1:3-14 (Winger 2014, 210ff). Winger considers the very long (204 word) sentence of Ephesians 1:3-14 to be not only evidence of an interest in rhetoric among Ephesians, but also as evidence of a particular, elevated liturgical style (Winger 2014, 210). The periodic formation interferes with haste and utility.

The prayer of Ephesians 1:3-14 is typical of Paul's letters, and fits the pattern of a Jewish Berakah prayer (Winger 2014, 211). It speaks of God and his mighty acts in the third person, then makes no petitions. The focus is on God rather than any human audience. Winger gives numerous examples of Berakoth. In particular, Winger adduces the eucharistic prayer of Didache 9, which is clearly a Berakah (Winger 2014, 213-214).

Winger is hesitant to assign a clear and definitive structure to the Berakah in Ephesians 1 (Winger 2014, 216). It is clearly rhythmic in nature, but not clearly conforming to a known meter. It may be divided into three portions, though most schemes don't divide it very evenly. However, Winger, following John Coutts, finds a Trinitarian pattern to be plausible (Winger 2014, 217). Verses 4-6 refer to the Father, 7-12 focus on the Son, and 13-14 refer to the Spirit. The refrain "to the praise of his (gracious) glory" serves both as praise to God and also to mark the segments of the prayer (Winger 2014, 219).

Rhetorically, theBerakah prayer of Ephesians 1:3-14 serves as a prologue. Winger notes the proem would normally provide "a narratio of the history thus far and perhaps a thesis statement" (Winger 2014, 220)/ The themes of being "in Christ" and of baptism are fairly clear. However, Winger finds a mention of no less than 13 additional concepts in these 12 verses, all of which are developed later in Ephesians (Winger 2014, 221).

Winger hesitates to say the baptism of Christ is strongly present in Ephesians 1:3-14. However, there are several verbal similarities to the Gospel accounts and to other baptismal themes (Winger 2014, 222). These strongly suggest that Paul is thinking of Christ's baptism. Winger discusses in some detail the allusive nature of liturgical statements about baptism, and especially Christ's baptism to "fulfill righteousness" (Winger 2014, 223-226). However we interpret it, though, Winger is clear that in Ephesians 1:13 baptism is what unites Christians in one body (Winger 2014, 226).

Predestination and Election are prominent features in Ephesians 1:3-14. Winger notes its use in the Formula of Concord, article 11 (Winger 2014, 227). God does not predestine evil, but the choosing of people to His kingdom. The emphasis in Ephesians 1 is that God called and you who believe came and saw you were chosen. This is an act of God's love.

Finally, the Ephesians have been sealed with the Holy Spirit (Winger 2014, 228ff). Winger sees the sealing as a mark of God's ownership and, therefore, of his protection (Winger 2014, 229). Winger provides a number of biblical examples of people being identified by a seal of some sort. Again, Winger sees baptism as the seal the Ephesians received (Winger 2014, 232). 

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Ephesians 1:1-2

4/26/2023

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4/26/23
Scholarly Notes


Winger, Thomas M. "Epistolary Salutation: 1:1-2." Ephesians. St. Louis: Concordia Publishing House, 2014, 167-181.

Winger treats Ephesians 1:1-2 as a salutation. Of note to him is the innovative use Christians made of the noun apostolos, as in earlier usage it would not regularly refer to the person placed in a position of authority (Winger 2014, 167). Within Jewish thought the concept of a messenger sent with authority was relatively common. By the claim to apostolic authority Paul ties himself to Christ. He does not act on his own, but on the authority of Jesus, who is able to do all things (Winger 2014, 168).

Winger discusses the clause, τοῖς ἁγίοις οὖσιν ἐν Ἐφέσῳ καὶ ποστοῖς ἐν Χρθστῷ Ἰησοῦ in some detail (Winger 2014, 169). While his diagram of the grammatical elements fails to demonstrate a clear structural parallelism, a count of syllables does sort the clause into two groups of eight syllables, dividing conceptually at καὶ. The text also sorts into dactyls and spondees, which would break down if τοῖς οὖσιν were absent. The exception to the pattern is the movable nu which prevents the expected elision. Additionally not only are there two groups of eight syllabus, but they make up eight feet. The ictus, sadly, is in the fifth food, not the fourth.

Winger creates possible rearrangements of the wording, which does, incidentally, retain the scansion. However, the revisions could lead to incorrect assumptions about the recipients (Winger 2014, 170-171).

Winger makes a point to associate the holiness of the Ephesians with their association "in Christ" (Winger 2014, 172). He observes that ἅγιος is used more frequently in Ephesians than anywhere else in the New Testament. Paul's address in this manner specifically to Gentiles makes a radical statement about their identity in Christ, which makes them just as holy as Jews.

In Ephesians 1:2, Paul greets the Ephesians. Winger observes that ten of his thirteen letters use the exact same wording: "grace to you and peace" (Winger 2014, 173). Terms of grace and peace quickly became standard in greetings of Christian letters. Winger notes that Paul carefully denotes the source of grace and peace (Winger 2014, 174). The identity of the one God, here with two persons (Father and Son) represented, is important to Christian teaching of Christology and the source of our hope.

From a rhetorical and epistolary standpoint, Winger observes that the introduction is on the inside of the scroll. It does not function as a title but serves to begin the conversation (Winger 2014, 175). It states the relationships of the author, the recipients, and, for that matter, God. Here Winger notes there is no co-author. Ephesians is presented as a letter specifically from Paul. Winger sees this as a move on Paul's part to speak clearly as the former pastor in Ephesus (Winger 2014, 176). 

Winger closes this section of his commentary by observing that the claim to apostleship found in the New Testament departed from its use in secular literature. The apostles are understood as those sent by God, with God's message, carrying out their work using God's authority (Winger 2014, 179). They expect God's presence is with them. Winger does note that, "When 'apostle' is used in this narrow sense, the number is usually twelve" (Winger 2014, 180). The move in Acts 1:15-26 was to restore the number of apostles to twelve. The role of eyewitness testimony was very important in early Christianity. Paul's self-identification as an apostle is interesting, as we don't have evidence that Paul was present as an eyewitness. He affirms the importance of apostleship, and the way God speaks "through the Son to his church through the mouth of the prophets and apostles" (Winger 2014, 181). Paul is passing on God's Word to the Ephesians as an apostle.

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Structure and Rhetoric of Ephesians

4/10/2023

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4/10/23
Scholarly Notes


Winger, Thomas M. "Introduction: Structure and Rhetoric." Ephesians. St. Louis: Concordia Publishing House, 2014, 148-163.

Winger provides a brief format of standard epistolary structure at the time of Paul (Winger 2014, 148-149). Paul's letter to the Ephesians, along with his other letters, follow the standard style rather closely. Paul's thanksgiving and prayers for the recipients, found in the introduction, tend to be more theologically oriented and elaborate than those of the average writer. Winger notes that Ephesians contains both a Berakah prayer (1:3-14) according to a traditional Jewish model, and also a normal thanksgiving (1:15-23) (Winger 2014, 149).

The conclusion of Paul's letters normally follows a pattern as well, with a request for prayer, a commendation of the one who is to deliver the letter, a greeting of peace, and a message of grace and fellowship. These elements, again, are relatively common elements, especially in Christian letters (Winger 2014, 150).

The body of the letter, found between the greeting and conclusion, is also according to a fairly standard period structure, but Paul has customized it to fulfill his epistolary purposes. He devotes the first portion of the body to what Winger describes as "doctrinal," "kerygmatic," or "indicative." He describes the doctrinal view he has in mind. In the second portion, he provides what Winger describes as "ethical," "didactic," or "imperative." He tells the recipients how to live (Winger 2014, 1521). There is normally a substantial doxology at the end of the first section. Winger does observe that the placement and use of doxologies, and even the broad categories of the material in the pattern is not necessarily reflective of the intricate ways Paul approaches his material (Winger 2014, 152).

From a rhetorical standpoint, Winger takes all of Paul's epistles to fit the category of a "sermon" or a "liturgical proclamation" (Winger 2014, 153). The message is intended as a persuasive argument to be delivered orally, though by reading aloud as opposed to being a speech delivered by the author. Winger provides a brief summary of the steps any author, including Paul, would go through in the process of developing a clear case (Winger 2014, 154ff). He suggests that, for the most part, Ephesians fits a pattern of epideictic rhetoric, "appealing to the crowd to hold or reaffirm a point of view" (Winger 2014, 156). Chapters 1-3 fit this pattern well, though chapters 4-6 may move to a more deliberative mode, urging future action. However, at some point, Winger observes, the categorization breaks down, especially as we consider that the Gospel is primarily a matter of proclamation as opposed to prescription of behaviors (Winger 2014, 157). The overall structure of Ephesians consists of an exordium and narratio, in which Paul lays out the essential arguments, using some typical Jewish patterns (Winger 2014, 150). All the arguments in Ephesians are related to the unity the body of Christ has in relation to the baptismal life. He then moves into an argumentio, which provides proofs of unity and refutations of the efficacy of the old, unregenerate lifestyle (Winger 2014, 160). He then moves to his peroratio, a conclusion of his argumentation (Winger 2014, 161). The conclusion he makes is that as the Christians put on the armor of God they are equipped to live the baptismal life of unity in Christ.

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Purpose and Themes of Ephesians

4/7/2023

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4/7/23
Scholarly Notes


Winger, Thomas M. "Introduction: Purpose and Themes." Ephesians. St. Louis: Concordia Publishing House, 2014, 138-148.

Winger observes that among commentators, most, especially those who take Ephesians as a circular letter, also miss elements of pragmatic purposes which Winger finds clearly present (Winger 2014, 138-139). Specifically, Winger finds a strong emphasis on rejecting false teachers, though the letter does not mention any specific false teachers (Winger 2014, 139). The theme of false teaching is present in Acts 18-20. It does not seem to Winger that this was a warning about a hypothetical situation which could some day arise. It is rather a present threat. Winger identifies the teaching as a syncretistic faith in which Judaism and Gnosticism were combined with Christianity (Winger 2014, 140). The faith in Jesus was easily replaced by a faith in knowledge.

Winger sees the distinction between "us" and "you" in Ephesians as quite important (Winger 2014, 141). While this may simply signify a difference between newer and older converts, Winger takes the intended contrast to be that of Jewish Chrsitians and Gentile Christians. This distinction is made relatively clear in Ephesians 2:11-12, where "you" refers to gentiles (Winger 2014, 142). The strong warning is to not return to a futile life, but to remain in Christ.

Baptism, in Ephesians, serves as the theme which unifies all the works of God in His church (Winger 2014, 144). Winger sees this as a sacrament which is intended to create unity. Winger sees baptism as the premise on which all the work of Christ in believers is done, described in Ephesians 1:13-14 (Winger 2014, 145). Winger notes that authors in antiquity were typically willing to admit baptism as a central theme, while modern commentators are less so (Winger 2014, 145).

Winger notes briefly that ecclesiology, christology, love and marriage provide us with categories for most of the distinctives of Ephesians aside from the Jew/Gentile relationships and the baptismal life (Winger 2014, 147). The letter describes all our baptismal relationships happening in the context of the Church.

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Ephesians and Colossians

4/6/2023

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4/6/23
Scholarly Notes


Winger, Thomas M. "Introduction: Relationship to Colossians." Ephesians. St. Louis: Concordia Publishing House, 2014, 130-138.

Ephesians and Colossians are easily considered as twin epistles, with a common origin, messenger, and concepts (Winger 2014, 130). Winger observes that the marginalia of the Nestle-Aland Greek New Testament do point up the parallel verses and concepts (Winger 2014, 131).

Winger points out some of the passages in which strong parallels appear (Winger 2014, 131-133). He finds the word choice and grammatical differences between the two writings interesting, considering that there are signs of careful and purposeful thought about nuanced differences in the two communities (Winger 2014, 133).

Winger further finds that the places where themes appear in both letters are not presented in the same order. The thematic arrangement is different in each letter. Again, he sees this as a very purposeful decision (Winger 2014, 134).

Winger provides a catalog list of material which is common to both letters, unique to Colossians, and unique to Ephesians (Winger 2014, 135). The common material does remind us that the churches were in proximity to one another, likely facing similar challenges. The unique material acknowledges that the communities were not identical.

The differences in material, organization, and length suggest that Colossians may have been written first, and that Ephesians is a version customized to the specific needs in Ephesus (Winger 2014, 136). Winger describes the pre-Gutenberg composition process, which includes extensive mental arrangement then dictation of a letter. This explains many of the featured differences in the texts of the two letters (Winger 2014, 137). 

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Location and Date of Ephesians

4/5/2023

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4/5/23
Scholarly Notes


Winger, Thomas M. "Introduction: Location and Date of Writing." Ephesians. St. Louis: Concordia Publishing House, 2014, 122-130.

In Ephesians 6:20, Paul states that he is a prisoner. Winger briefly discusses the significance of the imprisonment of an ambassador. Though all creation recognizes the Creator, the earthly kingdoms may not, and feel free to mistreat God's ambassadors (Winger 2014, 122). Winger observes that five letters of Paul are identified as Prison Epistles: Ephesians, Colossians, Philemon, Philippians, and 2 Timothy. "The first three are united, first, by geographical proximity of their destinations in the Lycus-Meander Valley and, second, by their letter carrier" (Winger 2014, 122). Colossians and Philemon both mention Archippus and Epaphras, along with Tychicus, who accompanies Onesimus to Philemon. Paul tells Timothy (2 Tim. 4:12) that he sent Tychicus to Ephesus. Winger takes this as a reference to the delivery of letters, including Ephesians (Winger 2014, 123).

Winger finds strong arguments that Paul's imprisonment while writing the Prison Epistles was in Rome. By the 4th Century, major manuscripts add that the letter is "from Rome" (Winger 2014, 123). Paul's relative freedom described in Acts 28 would have allowed for letter writing as well as receiving and sending people.

There is some speculation that Paul was actually imprisoned in Ephesus at the time of writing (Winger 2014, 124). Though this is possible, Winger doubts whether Onesimus could have hoped to disappear in Ephesus. Mark and Luke are also not known to have been with Paul at Ephesus (Winger 2014, 125). 

Paul was known to be imprisoned in Caesarea for two years (Winger 2014, 125). There may be reasonable chances that Onesimus would flee there. The imprisonment in Caesarea apparently involved some level of freedom (Winger 2014, 126). Paul's desire (Philemon 23) to visit Philemon on the way to Rome and Spain makes geographical sense. Further, some of the claims which led to Paul's imprisonment in Caesarea stemmed from conflicts in Ephesus, which had followed him to Caesarea. This could reasonably spur an encouraging and clarifying letter from Paul to Ephesus (Winger 2014, 127). Caesarea, at the time, like Ephesus, was experiencing significant turmoil between Jewish and Gentile factions (Winger 2014, 128).

Winger continues to discuss the time period of the Caesarean imprisonment as a time which fits the issues raised in Ephesians. Not only do matters of Jewish and Gentile background fit the timing, but also issues of citizenship were at the center of debate (Winger 2014, 128). Paul's concern with the feast of Pentecost also suggests his deliberate timing when he went to Jerusalem and was arrested. Winger notes that in the probably thinking of Paul, Pentecost would be connected to the giving of the Mosaic Law, suggestive of Ephesians 4:25-29, 6:2,, 4:7-16, 1:20-23, 2:6, 4:7-16, and 1:20-22 (Winger 2014, 129). Pentecost was also seen as the occasion of Israel's marriage with God through the Law, suggesting a tie to Ephesians 5:21-33. Finally, the work of the Holy Spirit is related, suggesting Ephesians 5:18.

Winger thus concludes that Ephesians was probably written from prison in Caesarea, early in his time there, probably around A.D. 52, based on the Gallio Inscription and Acts 18:12 (Winger 2014, 129). However, Winger does not consider the Roman imprisonment to be impossible, and his commentary allows for such a scenario (Winger 2014, 130). 

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Ephesus in Paul's Time

4/4/2023

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4/4/23
Scholarly Notes


Winger, Thomas M. "Introduction: The City of Ephesus and Paul's Relationship to It." Ephesians. St. Louis: Concordia Publishing House, 2014, 97-122.

The city of Ephesus, or its approximate site, has been occupied since approximately 1400 B.C. It has a history of being severely damaged by conquests and earthquakes. Of greatest interest to New Testament studies is the history since it was reconstructed shortly after Alexander the Great took control in 334 B.C. (Winger 2014, 97). The city was declared the capital of Asia by Augustus in 27 B.C. This created a new prosperity. The harbor access and the city's location on a major roadway combined to give the city significant economic advantages (Winger 2014, 98). It was one of the largest cities in the empire when Paul lived there, though the number of people is unknown. Winger estimates it at perhaps about 100,000 (Winger 2014, 100).

Ephesus at the time of Paul had significant religious diversity. Winger notes a large Jewish population, which was relatively free to keep their customs, so tended to flourish (Winger 2014, 100). There were multiple pagan temples as well, and we have "documentary evidence of the worship of up to fifty gods, including Greek, Egyptian, and local gods" (Winger 2014, 101). The most noteworthy was the temple of Artemis Ephesia, one of the seven wonders of the world. The temple was ruined in 262 A.D. by "Gothic plunder and Christian looting" (Winger 2014, 102).

The cult of Artemis has been difficult to describe in detail. Winger notes there was a month of festivities, probably in the spring, which featured competitions and processions (Winger 2014, 103). Winger sees this as a likely association with Cybele, the mother-earth goddess in Anatolian tradition. In short, the Ephesian version of Artemis is not necessarily the same as a Greek mythological version (Winger 2014, 104). Artemis was understood as a protector of chastity, especially in everyday behavior. Yet Winger observes that, though there is no direct evidence for ritual prostitution at Ephesus, the practice was normal in other goddess cults so probably was active in Ephesus as well (Winger 2014, 105). Winger certainly finds evidence in statuary and other depictions of Artemis serving as a fertility goddess (Winger 2014, 106-107). The cult of Artemis was associated with healing, rescue from death, and other magical powers (Winger 2014, 108-109).

Winger strongly recommends a close reading of Acts 18-20 so as to prepare to read Ephesians (Winger 2014, 110). Paul was present in Ephesus longer than in any other place he ministered, watching the church grow and thrive. When Paul went to Ephesus in Acts 19, it was on the heels of the ill-informed efforts of Apollos. Paul's question to the Ephesians was whether they received the Holy Spirit and were baptized rightly (Winger 2014, 111). This cryptic passage has proven a difficulty in many church circles. Winger unpacks the challenges with a brief exegesis (Winger 2014, 112-114).

During Paul's time in Ephesus, the account in Acts 19 details numerous conflicts (Winger 2014, 114ff). The Jews, by and large, did not receive the Christian message. Acts 19:11-20 describes incidents involving exorcists and magicians. Winger observes that the demons were more powerful than the exorcists but that God showed himself to be the most powerful (Winger 2014, 115). Paul's work also disrupted the work of money changes and idol makers (Winger 2014, 116-117). 

While in Ephesus, Paul wrote his first letter to the Corinthians, which he sent to them with Timothy (Acts 19:22, 1 Corinthians 4:17). Winger also observes that the letters to Timothy address him as being in Ephesus (Winger 2014, 118). The church was apparently in a state of difficulty. In Acts 20:1, Paul left for Macedonia due to the civil unrest. 1 Timothy speaks of caution and dealing with false teachers (Winger 2014, 119). As Paul went from Corinth to Jerusalem, he bypassed Ephesus but did pause to visit with the elders (Winger 2014, 120). The sermon recorded in Acts 20:18-35 urges the pastors to remain faithful no matter what. Winger describes it as very much like an ordination sermon.

Winger notes that upon Paul's return to Jerusalem in Acts 21, the accusations made against him had a relation to the presence of Trophimus, from Ephesus (Winger 2014, 121). The negative attitude of Jews in Jerusalem toward Ephesus may have served as a cause of Paul's encouraging words in Ephesians 3:1 and 13. Winger emphasizes that Paul's imprisonment is not the Ephesians' fault, but is for their benefit (Winger 2014, 121). 

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Who Are the Ephesians?

4/3/2023

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4/3/23
Scholarly Notes

Winger, Thomas M. "Introduction: Addressees." Ephesians. St. Louis: Concordia Publishing House, 2014, 77-96.

Not only the authorship, but also the recipients of Ephesians, has been called into question. Winger notes that some manuscript evidence omits "in Ephesus" from Ephesians 1:1 (Winger 2014, 77). The addressees are important in our attempts to interpret the letter, since we normally understand it in the context of other knowledge we have about Ephesus and Paul's work there.

The oldest extant portion, P46, omits "in Ephesus" but bears a header, "To the Ephesians" (Winger 2014, 78-79). Codex Sinaiticus and Vaticanus omit "in Ephesus" but have the words inserted in another hand (Winger 2014, 80). The scholarly debate has led to some uncertainty about the authenticity of the reading. However, Winger finds the sentence to be "nonsensical" (I would suggest merely clumsy and out of character) without "in Ephesus" (Winger 2014, 81).

Winger briefly reviews patristic evidence, noting that while Origen took the manuscript available to him to have an omission, Marcion affirmed the letter was really to the Laodiceans. Tertullian complained that Marcion falsified the title. Irenaeus, the Muratorian Canon, and Clement of Alexandria agreed with Tertullian. Of significance to Winger is that they didn't object on the grounds of the text, but the title, which suggests their texts didn't contain "in Ephesus" in verse one (Winger 2014, 84).

Winger describes several means by which "in Ephesus" could have dropped out of the text (Winger 2014, 85ff). Accidental inattention would have been very unlikely in the first sentence of a letter. A scribal change due to the impression that it was not meant for Ephesus is also highly unlikely. The omission of a place name in a copy of a circular letter going to a different place is much more likely. However, this theory has a number of problems as well, particularly as it violates the way circular letters were presented as a rule in antiquity (Winger 2014, 86). A theory that it was created on the basis of Colossians but assigned to Ephesus by a later disciple also breaks down rather easily (Winger 2014, 87), as does the idea that the text was used as a selection in a lectionary, so lost its personalization (Winger 2014, 88-89).

As to internal evidence for the addressees of Ephesians, Winger notes that there is no direct statement of a problem in Ephesus, that there are no greetings by name, and that Paul does not always seem to have personal knowledge which we would expect due to his time in Ephesus (Winger 2014, 91). Yet Winger observes a time of turmoil in Ephesus which may have prevented Paul from knowing the current situation (Winger 2014, 92).

Winger finally ties Paul's letter writing to that of John in Revelation and to the letters of Ignatius (Winger 2014, 93). Ignatius' letter to the Ephesians has numerous parallels, particularly in style, to Paul's letter. Winger details numerous parallels in content as well, illustrating that Ignatius apparently considered Ephesians to be written to Ephesus (Winger 2014, 94-96). 

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Authorship of Ephesians

3/31/2023

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3/31/23
Scholarly Notes


Winger, Thomas M. "Introduction: Authorship." Ephesians. St. Louis: Concordia Publishing House, 2014, 21-77.

Since the 18th century, scholarship has brought Ephesians from universal acceptance as a Pauline letter onto a battleground where the authorship is disputed (Winger 2014, 22). Winger does not consider questions of authorship problematic by nature. However, as the apostolic authors sought to identify themselves to the recipients of their writings, it is important that we pursue the correct understanding of who the author was and what his concerns were (Winger 2014, 23). Interpretation is thus bound to the question of authorship.

Winger moves on to consider the case for Pauline authorship of Ephesians (Winger 2014, 25). The self-identification in the opening is in accord with the usage which is agreed to be Pauline. He identifies himself again in 3:1 as a "prisoner" in accord with Acts 21:27-28. His presentation of himself and of the Ephesians is consistent with other information we know. Other early Christian works uniformly identified Ephesians as a work of Paul (Winger 2014, 26). Further, early writings used the concepts and even wording of Ephesians as authoritative text, as illustrated on pp. 28-31 with extensive parallel quotations.

Winger next turns to the case against Pauline authorship (Winger 2014, 33). The move against Pauline authorship began in the very late 1700s and early 1800s. The arguments are admittedly piecemeal and work out only based on a cumulative effect. According to Winger, critics of Pauline authorship resist evaluation of their arguments one point at a time (Winger 2014, 33).

The style of writing in Ephesians is more ponderous than that of Galatians and Romans. There is a high frequency of long sentences, often characterized by lengthy periodic elements (Winger 2014, 34).

The vocabulary of Ephesians, while it is different from that of the New Testament as a whole, is also significantly different from the undisputed letters of Paul (Winger 2014, 37-38). The vocabulary is more similar to that of the Pastorals. Since those are considered to be of doubtful authorship by some in the scholarly community, Ephesians is as well. Winger considers this "a fragile house of cards" (Winger 2014, 37).

The thought and theology of Ephesians are also considered suspect by some. Ephesians takes a high view of the work of apostles (2:20) while 1 Corinthians makes a point of exalting Christ rather than his apostles and prophets (Winger 2014, 38). As to ecclesiology, Ephesians tends to focus on the church rather than Christ as the head. The relationship of Jews and Gentiles seems well settled. References to "church" are to the universal body, as opposed to a local instance, as we find in the other letters (Winger 2014, 39). As to Christology Ephesians typically looks not to justification and the cross but rather to the glorification of Christ and the resurrection to come (Winger 2014, 40). Baur and some others have suggested Ephesians in use of language about "mystery" places it as post-apostolic and a product of early Gnostic belief. Winger does not consider this to be a significant current trend (Winger 2014, 40). The expectation of a life of good works shown in Ephesians may be seen as contrasting to Paul's position of salvation by grace alone in Romans (Winger 2014, 41). Christ's nullification of the Law (2:15) is in tension with Romans 3:31, where Paul affirms the Law. Paul often speaks of salvation in the future, while in Ephesians it is a present reality. Some scholars take Ephesians' creedal formula (4:4-6) and view of baptism as a development too late for Paul (Winger 2014, 42). Rather than a sharp dividing line of tension between the present and future aspect of salvation, Ephesians may take less of an interest in immediate eschatological hope. This is normally viewed as a later theological development. The overall picture is that of the beginning of a broad, catholic understanding of the Christian life, which may have been a development later than Paul (Winger 2014, 42-43). Finally, both the distinctive nature of Ephesians and its striking similarity to Colossians have cast doubt on the authorship (Winger 2014, 44-45).

Winger steps through the arguments of the case against Paul one at a time, raising challenges (Winger 2014, 47ff). In terms of style and vocabulary, the structure is very like the acknowledged letters of Paul, though the sentence structure is more intricate than we normally see. There is not enough Pauline material to evaluate the matter scientifically (Winger 2014, 48). The specific vocabulary is not highly unusual. Winger further notes that within about 50 years we see other examples of the same words in use. This is not long enough to assume major changes in regional vocabulary usage (Winger 2014, 49). The relatively complex style of Ephesians suggests a "liturgical" concern to Winger. The stress on prayer, the doxologies, and the creedal statements lend themselves to a context in which the more elevated language is appropriate (Winger 2014, 53). The rhetorical elements used may also have been related to the known audience and their customs. Winger notes that Ephesus had its own dialectic customs, that Paul had been in Ephesus for several years, and that the rhetorical style matches that of 1 Timothy, addressed to the pastor at Ephesus (Winger 2014, 54-55_. As to doctrine and thought, Winger observes that Schnackenburg argues for much of the New Testament to be relatively late due to time needed for development of theological concepts (Winger 2014, 55). Winger addresses these distinctives in some detail. Each decreases or disappears in its significance under scrutiny. We leave to the student the detailed evaluations (Winger 2014, 55-68 passim). They serve not only to address the issues at hand, but also as an example of fair scholarly interaction with sources and ideas.

Winger freely admits the close relationship between Ephesians and "its fraternal twin, Colossians" (Winger 2014, 68). There is some question about whether the two letters use the concepts of headship (Winger 2014, 68), mystery, and stewardship in the same way (Winger 2014, 69). Winger examines the terms as used in context, concluding that the concepts in the two letters are managed in similar ways. The differences are primarily required by the variety of referents elsewhere in the sentences.

The final issue Winger considers in terms of authorship is whether Ephesians would be an example of pseudepigraphy (Winger 2014, 71). Writings claiming authorship by a respected master in a field were not uncommon in late antiquity, and Winger observes that the practice was not necessarily looked down upon (Winger 2014, 72). However, for the most part, pseudonymity was recognized and not considered to have the authority of a work by the actual named author. Ephesians makes a clear claim to be written by Paul himself. Paul does warn (2 Thessalonians 2:2) against letters claiming to be by Paul (Winger 2014, 74). However, Ephesians was weighed by the same early Christians who were warned against and effectively rejected some writings. It is reasonable to believe the evaluation was done with care (Winger 2014, 75). Ephesians was early and consistently recognized to bear the authority of Paul the apostle.

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Orality and Pauline Epistles

3/30/2023

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3/30/23
Scholarly Notes


Winger, Thomas M. "Introduction: Orality and the Interpretation of the Epistles: A Brief Introduction." Ephesians. St. Louis: Concordia Publishing House, 2014, 3-20.

Winger introduces the New Testament Epistles in terms of orality. In his estimation, the adaptation of oral sources into written documents was part of the process of creating the Gospels (Winger 2014, 4). Winger suggests that the written Epistles should best be understood as "a script for an oral production" (Winger 2014, 5). The habit in antiquity of reading aloud is an indicator of the importance of orality. Winger does briefly consider that writing was considered from Plato through Papias as inferior as a means of gaining information, an interpretation I would dispute (Winger 2014, 6). Yet it is clear, as winger affirms, that proclamation, oral delivery of a word, is considered the superior means of receiving testimony (Winger 2014, 8).

The Epistles of Paul were likely expected to be read in their entirety at worship gatherings. Winger notes Justin Martyr saying that reading lasts "as long as time permits" (Winger 2014, 10, quote of Justin's First Apology, 67). Most of Paul's letters require no more than 15 minutes to read. There are, additionally, liturgical features present, most notably invocations and benedictions. Winter notes comparisons here between the end of 1 Corinthians and the end of the Communion rite in Didache 14 (Winger 2014, 11). 

Winger briefly details the use of a variety of oral patterns to be found in Paul's Epistles, and especially Ephesians. Some features of rhetoric common to Aristotle and others are evident (Winger 2014, 13). Paul uses a number of commonplaces, such as lists of virtues and vices. He is fond of alliteration, not always as word choice for meaning, but sometimes for sound. Rhythmic speech is also evident, along with repetition of elements to emphasize or order concepts (Winger 2014, 14). Paul uses parallelism frequently for emphasis (Winger 2014, 16). Winger also provides examples of chiasm in Paul, as well as inclusio, which he uses more as a tactic for paragraphing (Winger 2014, 17). Winger particularly illustrates this sort of construction with a chart based on Ephesians 2:1010, then one based on Ephesians 5:21-33 and, within that, on 5:21-24 (Winger 2014, 19). Paul also uses lists, often marked with conjunctions or other formulaic word patterns. All these are aids to organization and flow of ideas (Winger 2014, 19-21).

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