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The Epistle to the Ephesians
This masterful example of theological interpretation of the biblical text, now available in English for the first time, presents Karl Barth's insights on an important Pauline epistle.
192 pages, Paperback
Published April 18, 2017
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About the author
Karl Barth
454 books263 followersProtestant theologian Karl Barth, a Swiss, advocated a return to the principles of the Reformation and the teachings of the Bible; his published works include
Church Dogmatics
from 1932.
Critics hold Karl Barth among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important since Saint Thomas Aquinas. Beginning with his experience as a pastor, he rejected his typical predominant liberal, especially German training of 19th century.
Instead, he embarked on a new path, initially called dialectical, due to its stress on the paradoxical nature of divine truth—for instance, God is both grace and judgment), but more accurately called a of the Word. Critics referred to this father of new orthodoxy, a pejorative term that he emphatically rejected. His thought emphasized the sovereignty of God, particularly through his innovative doctrine of election. His enormously influenced throughout Europe and America.
Critics hold Karl Barth among the most important Christian thinkers of the 20th century; Pope Pius XII described him as the most important since Saint Thomas Aquinas. Beginning with his experience as a pastor, he rejected his typical predominant liberal, especially German training of 19th century.
Instead, he embarked on a new path, initially called dialectical, due to its stress on the paradoxical nature of divine truth—for instance, God is both grace and judgment), but more accurately called a of the Word. Critics referred to this father of new orthodoxy, a pejorative term that he emphatically rejected. His thought emphasized the sovereignty of God, particularly through his innovative doctrine of election. His enormously influenced throughout Europe and America.
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Displaying 1 - 6 of 6 reviews
July 20, 2017
Karl Barth is one of the Church's most brilliant thinkers, and this collection of lectures on Ephesians helps to demonstrate why. This book is brief, and yet densely packed with ideas. But, the lectures are difficult to "rate." They are too theological to be exegetical, too technical to be sermons, too sermonic to be lectures; and at times, too esoteric to be memorable. On the one hand, I found myself underlining ideas and engaging with the lectures with great interest, on the other hand, I too often found myself trying to mentally untangle repetitive series' of platitudes that never quite landed on the point of the text to which they refer.
As an important point regarding this volume, the two essays at the start, by Watson and Webster, are excellent and very helpful for understanding the lectures. Overall, the book is unique and insightful, no less than I would expect from Barth, but also at times quite frustrating (which Barth seemed to be aware of, as the book indicates that some of his students complained about the lectures). Overall, a great read for people interested in Barth, but only somewhat helpful for those interested in interpreting Ephesians.
As an important point regarding this volume, the two essays at the start, by Watson and Webster, are excellent and very helpful for understanding the lectures. Overall, the book is unique and insightful, no less than I would expect from Barth, but also at times quite frustrating (which Barth seemed to be aware of, as the book indicates that some of his students complained about the lectures). Overall, a great read for people interested in Barth, but only somewhat helpful for those interested in interpreting Ephesians.
June 1, 2017
Karl Barth remains one of the most influential theological voices nearly a half century after his death. One of his legacies was his commitment to engaging with Scripture, which he understood to be Word of God (though not in a literalistic manner). He first made a mark on the ecclesiastical world with his Romans commentary, which was first published while he was still a pastor at Safenwil, Switzerland. That bombshell of a book was in its second edition, when Barth went to teach at Goettingen University. It was there that Barth offered a series of lectures on Ephesians during the Winter Semester of 1921-1922.
The editor of this volume, David Nelson, writes that "the lectures provide a window into Barth's developing theology during the critical period of the early 1920s and right around the publication of the second edition of 'Der Romerbrief' (1922)" (p. 1). The interest in scripture that is evidenced here and in the Romans commentary developed during his decade long pastorate in Safenwil. During that ministry he had preached through a number of New Testament books, and took on the assignment of teaching biblical exegesis at Gottingen. Besides Ephesians, he lectured on James 1 Corinthians 15, 1 John, Philippians, Colossians and the Sermon on the Mount, but the set of lectures on Ephesians were given at the beginning of his professorship.
Unlike the Romans commentary, which tended to treat the text more as a jumping off point, with these lectures on Ephesians, Barth sought to engage in exegesis. One sees him take stock of historical critical methods, but not be enslaved to them. His exegesis is deeply theological. While he addresses questions of authorship, noting that many scholars rejected Pauline authorship, he both admitted not to have a firm position on the matter but wasn't convinced by the arguments against Pauline authorship.
The book includes a helpful introduction by the editor, a chapter by the translator, Ross Wright, who points out that while there are similarities between this commentary and the Romans commentary, there are differences as well. In this commentary, he breaks new ground. He also notes that in terms of the translation, it is "designed to enable the reader to 'hear' the lectures as his students heard them. The Greek text of Ephesians is retained in accordance with Barth's delivery, demonstrating how his translation conveys crucial interpretive exegetical moves." (p. 9). He also leaves the French and Latin used in the lectures untranslated in the body, with translations in the endnotes.
In addition to the editor's introduction and the translator's chapter, there are two additional chapters. Francis Watslon offers an essay titled "Barth, Ephesians, and the Practice of Theological Exegesis." In this essay, Watson helps us understand both Barth's engagement with the historical critical method, and his own commitment to engage in theological exegesis. Then theologian John Webster offers a chapter on the relationship of God and creatures in the lectures.
As for the lectures themselves, Barth devotes most of his attention to the first chapter of Ephesians. While he claims not to be all that concerned about authorship, he devotes over twenty pages of text to the first two verses of Ephesians 1, and just six pages to Ephesians 2-6. The second set of lectures covers verses 3-14. He speaks of this passage as being a doxology. He suggests that Paul is inviting the recipients to praise God with him. He suggests that the ideas in these verses "move between two poles of divine action" (p. 80). They are the blessings and glorification of God by the human creature. He notes as well the centrality of the phrase "in Christ." With that as the key, the passage focuses the way in which Jesus is our election, our liberation, our hope, and our sealing in the Spirit. In a rather lengthy exposition of this passage, dealing with the Greek along the way, Barth helps the reader engage with this brief compendium of the Christian faith.
The next set of lectures focuses on verses 15-23. Here he deals with redemption and resurrection, which stands at the center of the faith. This chapter, though rich in meaning is much briefer than the previous section. Finally, we come to the chapter covering Ephesians 2-6. By this time the semester is ending, and he hasn't covered the bulk of the text. So what he offers is, by his own confession, a "series of brief sketches." Here he takes not of the issues, but admits he doesn't have time to explore exegetically the texts. That's unfortunate, though understandable since he devoted so much attention to what came before. Still, I would love to hear more in these lectures about the family codes in Ephesians 5-6. He writes" But it should be noted that neither Paul nor the rest of the New Testament attaches any particular importance to human forms of community per se; therefore, the passage should not be read as a rudimentary form of social ethics." (p. 145). I for one would love to hear more on this question. He seems to accept that this was normal procedure at that time, but he's not committed to bringing them into the future. At least that's how I read it.
This is a fascinating, though not easy, read. It does introduce both to the early Barth and his commitment to theological exegesis. I'm hoping that the translator and editor will bring other lectures into print. There is much to learn from Barth's engagement with the text.
The editor of this volume, David Nelson, writes that "the lectures provide a window into Barth's developing theology during the critical period of the early 1920s and right around the publication of the second edition of 'Der Romerbrief' (1922)" (p. 1). The interest in scripture that is evidenced here and in the Romans commentary developed during his decade long pastorate in Safenwil. During that ministry he had preached through a number of New Testament books, and took on the assignment of teaching biblical exegesis at Gottingen. Besides Ephesians, he lectured on James 1 Corinthians 15, 1 John, Philippians, Colossians and the Sermon on the Mount, but the set of lectures on Ephesians were given at the beginning of his professorship.
Unlike the Romans commentary, which tended to treat the text more as a jumping off point, with these lectures on Ephesians, Barth sought to engage in exegesis. One sees him take stock of historical critical methods, but not be enslaved to them. His exegesis is deeply theological. While he addresses questions of authorship, noting that many scholars rejected Pauline authorship, he both admitted not to have a firm position on the matter but wasn't convinced by the arguments against Pauline authorship.
The book includes a helpful introduction by the editor, a chapter by the translator, Ross Wright, who points out that while there are similarities between this commentary and the Romans commentary, there are differences as well. In this commentary, he breaks new ground. He also notes that in terms of the translation, it is "designed to enable the reader to 'hear' the lectures as his students heard them. The Greek text of Ephesians is retained in accordance with Barth's delivery, demonstrating how his translation conveys crucial interpretive exegetical moves." (p. 9). He also leaves the French and Latin used in the lectures untranslated in the body, with translations in the endnotes.
In addition to the editor's introduction and the translator's chapter, there are two additional chapters. Francis Watslon offers an essay titled "Barth, Ephesians, and the Practice of Theological Exegesis." In this essay, Watson helps us understand both Barth's engagement with the historical critical method, and his own commitment to engage in theological exegesis. Then theologian John Webster offers a chapter on the relationship of God and creatures in the lectures.
As for the lectures themselves, Barth devotes most of his attention to the first chapter of Ephesians. While he claims not to be all that concerned about authorship, he devotes over twenty pages of text to the first two verses of Ephesians 1, and just six pages to Ephesians 2-6. The second set of lectures covers verses 3-14. He speaks of this passage as being a doxology. He suggests that Paul is inviting the recipients to praise God with him. He suggests that the ideas in these verses "move between two poles of divine action" (p. 80). They are the blessings and glorification of God by the human creature. He notes as well the centrality of the phrase "in Christ." With that as the key, the passage focuses the way in which Jesus is our election, our liberation, our hope, and our sealing in the Spirit. In a rather lengthy exposition of this passage, dealing with the Greek along the way, Barth helps the reader engage with this brief compendium of the Christian faith.
The next set of lectures focuses on verses 15-23. Here he deals with redemption and resurrection, which stands at the center of the faith. This chapter, though rich in meaning is much briefer than the previous section. Finally, we come to the chapter covering Ephesians 2-6. By this time the semester is ending, and he hasn't covered the bulk of the text. So what he offers is, by his own confession, a "series of brief sketches." Here he takes not of the issues, but admits he doesn't have time to explore exegetically the texts. That's unfortunate, though understandable since he devoted so much attention to what came before. Still, I would love to hear more in these lectures about the family codes in Ephesians 5-6. He writes" But it should be noted that neither Paul nor the rest of the New Testament attaches any particular importance to human forms of community per se; therefore, the passage should not be read as a rudimentary form of social ethics." (p. 145). I for one would love to hear more on this question. He seems to accept that this was normal procedure at that time, but he's not committed to bringing them into the future. At least that's how I read it.
This is a fascinating, though not easy, read. It does introduce both to the early Barth and his commitment to theological exegesis. I'm hoping that the translator and editor will bring other lectures into print. There is much to learn from Barth's engagement with the text.
June 9, 2017
This work is a translation of Karl Barth's lectures on Ephesians from the 1921–22 winter semester. Placed before the lectures are two articles; one by Francis Watson, "Barth, Ephesians, and the Practice of Theological Exegesis." The other, by John Webster, "A Relation beyond All Relations: God and Creatures in Barth's Lectures on Ephesians, 1921–22." (I did not read these articles).
A note on translation before the review: Ross M. Wright's translation is, as far as I can tell, a good translation of Barth. I say this, not as an expert on German translation, but as a reader of German translations into English. Sometimes, translations can be wooden and unpleasant in English. However, this translation flows and is pleasant to read.
As to the work itself, I would offer a word of caution. Not to the content of Barth's lectures, but to the untranslated Greek, Latin, and French. If you do not know these it will be harder to read. Though it is intended to be helpful, a translation of the untranslated Latin and French is given in the endnotes. But as we all know, those who use endnotes are reserved a place in the 9th circle of Dante's hell right next to Judas. This is one of my chief complaints about the book.
With that said, there is a disproportionate amount of material dedicated to the first chapter of Ephesians. Barth's discussion on this chapter goes from page 51–138. His discussion on chapters 2–6 goes from page 139–46 (not even ten pages). He gives his apologies for this but adds that the first chapter sets up the other five and therefore is worthy of more attention.
The content of Barth's commentary is typical Barth. If you are a fan of Barthian exegesis then you will enjoy this book. It is more closely akin, in my opinion, to his commentary on Philippians than to his commentary on Romans. As always, Barth is a thought-provoking author.
A note on translation before the review: Ross M. Wright's translation is, as far as I can tell, a good translation of Barth. I say this, not as an expert on German translation, but as a reader of German translations into English. Sometimes, translations can be wooden and unpleasant in English. However, this translation flows and is pleasant to read.
As to the work itself, I would offer a word of caution. Not to the content of Barth's lectures, but to the untranslated Greek, Latin, and French. If you do not know these it will be harder to read. Though it is intended to be helpful, a translation of the untranslated Latin and French is given in the endnotes. But as we all know, those who use endnotes are reserved a place in the 9th circle of Dante's hell right next to Judas. This is one of my chief complaints about the book.
With that said, there is a disproportionate amount of material dedicated to the first chapter of Ephesians. Barth's discussion on this chapter goes from page 51–138. His discussion on chapters 2–6 goes from page 139–46 (not even ten pages). He gives his apologies for this but adds that the first chapter sets up the other five and therefore is worthy of more attention.
The content of Barth's commentary is typical Barth. If you are a fan of Barthian exegesis then you will enjoy this book. It is more closely akin, in my opinion, to his commentary on Philippians than to his commentary on Romans. As always, Barth is a thought-provoking author.
May 16, 2021
Great piece of translation and wonderful essays before the lectures. I gave it four instead of five stars because the translation leaves the Koine Greek words in their original format. It’s been a few years since I took Greek, so the refresher was helpful but got slightly annoying when constantly having to check the meaning of words.
November 6, 2017
A fascinating historical piece from Barth's classroom lectures on Ephesians during the winter session 1921-1922 at Göttingen. The essays by Watson and Webster are worth the price of the book. Some really gold moments, but this is primarily of interest to Barth scholars and aficionados.
June 10, 2016
I read Ross Wright's Doctorate dissertation at St. Andrews which contained Barth lecture. This may be a different version, but I enjoyed both the translation and Wright's comments from that paper.
Displaying 1 - 6 of 6 reviews