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.
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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