4, we turn to matters of church life and personal life. We begin with questions of giftedness and church leadership, and then turn to the rules or commands that will guide their new life in Christ. From there the author moves to what is often called the “Household Code,” a series of instructions that address marriage, parent-child relationships, and slave-master relationships. This section has proven to be extremely controversial in the modern era, especially with regard to the instructions about women and slaves. Finally, the author addresses the difficulties and struggles that lie ahead and the need to be equipped for “battle.”
OPENING GREETING (1:12)
In the first lesson our exposure to the text of Ephesians is limited to the first two verses, which provide the opening greeting. These opening lines are suggestive of a letter, but the greeting is both brief and rather impersonal. It is worth noting that unlike many of the undisputed Pauline letters, no other person is mentioned as contributing to the letter. As noted earlier, the phrase “in Ephesus” is missing from many manuscripts, leading to the conclusion that this was a circular letter sent to many churches, and that it originally may have had a blank space left so as to put in the name of the church receiving the message. That is, it awaits mail merge. The closing section is equally brief, making few personal comments, which is very different from the typical Pauline letter.
DISCUSSION QUESTIONS
1 Discuss the components present in a typical personal letter. What would you expect to find in one? How would a personal letter differ from a circular letter, one sent to a variety of recipients?
2 Compare the opening and closing verses of Ephesians (1:1-
3 2; 6:21-24) with the opening and closing verses of 1 Corinthians (1:1-9; 16:5-21). What differences do you see and what do they tell you about the relationship that the author has with the recipient of the letter?
4 Pushing further, consider the difference of response evoked by a letter from a former pastor of a congregation, perhaps the founding pastor, and that brought on by a pastoral letter from the head of a denomination — a bishop or president. In what ways might you receive the word differently?
5 Because there is debate as to the identity of the author of this letter, with many scholars suggesting that the letter was written after Paul’s death in Paul’s name by an associate of Paul’s, how do you feel about the idea of pseudonymity? If this letter is pseudonymous, does that knowledge change how you read and use the letter? Would knowing that it was common practice to write under a pseudonym affect the way you read the text?
6 The letter addresses the recipients as “saints . . . who are faithful in Christ Jesus.” What does it mean to be a saint? Do you consider yourself a saint? If so, why? If not, why not?
EXERCISE
Read through the Ephesian letter two to three times and then construct a brief outline that shows the flow of the text. Keep in mind the direction that the author is taking the reader.
HISTORICAL/THEOLOGICAL REFLECTION
We read the Bible at a number of different levels, from the literal to the spiritual. How we read the text and understand depends in part on both our starting point and the way the text presents itself to us. One of the most creative interpreters of Scripture was Origen, one of the earliest Christian theologians living at the turn of the third century CE.
Indeed, it seems to us that the correct method of approaching the Scriptures and grasping their sense is the following, taking it from the texts themselves. In the Proverbs of Solomon we find this kind of directive concerning divine doctrines in Scripture: “And you, write down those things threefold in your counsel and wisdom that you may reply with words of truth to ask those who ask you” [Prov. 22:20-21]. This means, one should inscribe on one’s soul the intentions of the holy literature in a threefold manner; the simpler person might be edified by the flesh of Scripture, as it were (flesh is our designation for the obvious understanding), the somewhat more advanced by its soul, as it were; but the person who is perfect and approaches the apostle’s description: “Among the perfect we impart wisdom although it is not a wisdom of this age or of the rulers of this age who are doomed to pass away; but we impart a secret and hidden wisdom of God which God decreed before the ages for our glorification” [1 Cor. 2:6-7], by the spiritual law which contains “a shadow of the good things to come” [Heb. 10:1]. For just as the human being consists of body, soul, and spirit, so does Scripture which God has arranged to be given for the salvation of humankind (Froehlich, 57-58).
Reflecting on Origen’s statement, consider and discuss the different ways in which we read, interpret, and apply Scripture. Is there a basic face value reading of the text upon which we build deeper senses and meanings?
CLOSING PRAYER
As you prepare to conclude this session, looking forward to the coming opportunities to delve into the text of Scripture, ever mindful that such a venture requires openness of heart and mind to the leading of the Holy Spirit of God, pray for each other that the journey forward would be a blessing to all.
As a guide to prayer, share together a prayer for wisdom and understanding written by the 18th century Anglican Bishop of London, Thomas Sherlock (1678-1761).
Arise, O sun of righteousness, upon us, with healing in thy wings, make us children of the light and of the day. Show us the way which we should walk, for unto thee, O Lord, do we lift up our souls. Dispel all mists of ignorance, which cloud our understandings. Let no false suggestion either withdraw our hearts from the love of thy truth, or from the practice of it in all the actions of our lives/ for the sake of Jesus Christ our Lord (The Complete Book of Christian Prayer, 240).
Lesson 2:
A Call to Worship
OBJECTIVE:
Participants should gain an understanding of who it is that Christians are called to worship and why. In discerning answers to these questions, participants should gain an understanding of what it means to be blessed in Christ and to be chosen by God to receive an inheritance of God’s riches and glory – both here on earth and in God’s greater future for the creation.
OPENING PRAYER:
The Ephesian letter as a whole continually reminds readers that they have been called to offer praise and thanksgiving to God in both word and deed. This first section serves as a call to worship, and thus our opening prayer serves to lead the participant into worship.
Dear Lord, it seems that you are so madly in love with your creatures that you could not live without us. So you created us; and then, when we turned away from you, you redeemed us. Yet you are God and so have no need of us. Your greatness is made no greater by our creation; your power is made no stronger by our redemption. You have no duty to care for us, no debt to repay us. It is love, and love alone, which moves you. Catherine of Siena, 1347-80 (The Complete Book of Christian Prayer, 38).
READING: EPHESIANS 1:323
Read the passage for the day in two translations, preferably one would be a traditional translation – NRSV, RSV, NIV, CEB — and the other a freer translation or paraphrase, such as The Message or the New Living Translation.
LESSON:
A CALL TO WORSHIP
Although the identity of the author, as well as the destination of this letter, remains clouded in mystery, the letter itself has a strong liturgical sense to it. That is, it serves as a call to worship the God who has blessed us
