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.
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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