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.
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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