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.
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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