7/5/23
12/20/22
Scholarly Reflections
Winger, Thomas M. "Once You Were Darkness, but Now You Are Light in the Lord: 5:3-14." Ephesians. St. Louis: Concordia Publishing House, 2014, 551-578.
There is an abrupt shift from righteousness and forgiveness at the close of Ephesians 4 to the sinful behaviors addressed in 5:3 and following. Winger observes that these are not negative ways of speaking but negative behaviors which Paul addresses (Winger 2014, 551). There is a progression from abstract nouns in 5:3 to masculine substantives in 5:5. This indicates a progression from speaking of the actions to doing them and being found under their control (Winger 2014, 552). Paul is concerned that the Ephesians should leave their former paganism completely behind.
Ephesians 5:4, playing off the three nouns which should not be named, rejects three parallel manners of speech (Winger 2014, 554). The rejected actions and speech are overturned with just one replacement. The Ephesians are to practice εὐχαριστία, giving of thanks. While Winger will not declare the giving of thanks here to be the celebrated eucharist, he affirms the sharp distinction between the negative acts and words and the positive value of giving thanks (Winger 2014, 555).
In Ephesians 5:5 Paul makes it clear that the people practicing immorality are idolaters (Winger 2014, 555). Winger takes the description of an idolater to apply to people who practice all of the sinful acts, not only to those who are greedy (Winger 2014, 556). People who fall into these sins are depriving themselves of the blessings and inheritance of God. As such, this teaching is to be taken as a serious warning.
Because of the great danger involved in any capitulation to paganism, Paul warns in Ephesians 5:6 against allowing anyone to deceive the people (Winger 2014, 558). Though the deceitful works are called "empty" they are still able to harm the Christian. The Ephesians should have nothing to do with these dangerous interactions (5:7). Being joined together with paganism breaks fellowship with Christ and with one another (Winger 2014, 559). Verse eight emphasizes that the Ephesians were previously dark but now are light. Winger observes that Paul has used a number of these pairs of opposites to describe the Ephesians' life before and after baptism. This is possibly the starkest and most succinct (Winger 2014, 560). The theme of light and its implications will continue in the upcoming verses. The concern Paul expresses in verse eight is that the Ephesians should "walk as children of light" (Winger 2014, 561).
Ephesians 5:9 moves to speak of the "fruit" of light. Winger notes this is the only use of "fruit" in Ephesians, and that it draws a parallel to the fruit of the Spirit in Galatians (Winger 2014, 562). The fruit of light fits into categories we regularly use to describe God - goodness, righteousness, and truth. All can be seen as gifts God gives to His people. Verse ten, in which the Ephesians "test" what pleases God, "implies an objective process of examination by comparing worldly deeds against the Word's standards" (Winger 2014, 563).
Because of the tremendous difference between darkness and light, Ephesians 5:11 warns against fellowship "with unfruitful works of darkness" (Winger 2014, 563) The light and darkness are simply incompatible. Paul's language used here alludes to a sacramental fellowship which rejects holding to darkness and light. Winger considers this an indicator of the depth of the divide (Winger 2014, 564-565). The works of darkness are meant to be done "in secret" (v. 12). They are not even to be discussed. Night is seen as the time for criminality, the works of darkness (Winger 2014, 565). By contrast, in verses 13-14, the works of light expose what is done in the dark. When God's light shines, it is true light (Winger 2014, 566). By God's light shining, the Ephesians have themselves become light. The remainder of verse 14, then, is a brief hymn, probably a quotation of an extrabiblical source, reflecting on the resurrection in the light of Christ (Winger 2014, 567).
In its rhetorical context, Winger considers Ephesians 5:3-14 to serve as a refutatio (Winger 2014, 569). Paul is calling the Ephesians to a rejection of paganism and the rest of the Gentile world they lived in. The contrast of darkness and light is emblematic of the change from Gentile paganism to Christianity. Winger presents a chart illustrating the differences (Winger 2014, 570). Throughout the passage, Paul tends to present ideas in patterns of three, a preference we have seen elsewhere. Winger sees other signs of care for structure, such as the structure of the lists and the careful insertion of the hymn (Winger 2014, 571).
Winger observes the dualism present in Ephesians 5:3-14. In 4:17-5:2 the pattern was that of taking off old garments to put on new clothes. Here it is an old life of darkness and a new life of light (Winger 2014, 572). The change is described primarily in terms of holding to the true God and maintaining sexual purity. Winger considers these to be key issues in the life of the Ephesians, where the cult of Artemis would give a very different set of priorities. Winger discusses the dangers of the pagan sexual ethos in some detail, showing Paul's specific concern for the Ephesians (Winger 2014, 573ff). Holiness, for the Ephesians and for us, is not a matter limited to behavior. It is a matter of approach to God, which can be ruined by any sort of uncleanness (Winger 2014, 574). The image of light and awakening is a strong call to pay close attention to the work and demands of Christ (Winger 2014, 576). The baptismal hymn reminds the Ephesians that they have been awakened in baptism, in which they now walk (Winger 2014, 577).
12/20/22
Scholarly Reflections
Winger, Thomas M. "Once You Were Darkness, but Now You Are Light in the Lord: 5:3-14." Ephesians. St. Louis: Concordia Publishing House, 2014, 551-578.
There is an abrupt shift from righteousness and forgiveness at the close of Ephesians 4 to the sinful behaviors addressed in 5:3 and following. Winger observes that these are not negative ways of speaking but negative behaviors which Paul addresses (Winger 2014, 551). There is a progression from abstract nouns in 5:3 to masculine substantives in 5:5. This indicates a progression from speaking of the actions to doing them and being found under their control (Winger 2014, 552). Paul is concerned that the Ephesians should leave their former paganism completely behind.
Ephesians 5:4, playing off the three nouns which should not be named, rejects three parallel manners of speech (Winger 2014, 554). The rejected actions and speech are overturned with just one replacement. The Ephesians are to practice εὐχαριστία, giving of thanks. While Winger will not declare the giving of thanks here to be the celebrated eucharist, he affirms the sharp distinction between the negative acts and words and the positive value of giving thanks (Winger 2014, 555).
In Ephesians 5:5 Paul makes it clear that the people practicing immorality are idolaters (Winger 2014, 555). Winger takes the description of an idolater to apply to people who practice all of the sinful acts, not only to those who are greedy (Winger 2014, 556). People who fall into these sins are depriving themselves of the blessings and inheritance of God. As such, this teaching is to be taken as a serious warning.
Because of the great danger involved in any capitulation to paganism, Paul warns in Ephesians 5:6 against allowing anyone to deceive the people (Winger 2014, 558). Though the deceitful works are called "empty" they are still able to harm the Christian. The Ephesians should have nothing to do with these dangerous interactions (5:7). Being joined together with paganism breaks fellowship with Christ and with one another (Winger 2014, 559). Verse eight emphasizes that the Ephesians were previously dark but now are light. Winger observes that Paul has used a number of these pairs of opposites to describe the Ephesians' life before and after baptism. This is possibly the starkest and most succinct (Winger 2014, 560). The theme of light and its implications will continue in the upcoming verses. The concern Paul expresses in verse eight is that the Ephesians should "walk as children of light" (Winger 2014, 561).
Ephesians 5:9 moves to speak of the "fruit" of light. Winger notes this is the only use of "fruit" in Ephesians, and that it draws a parallel to the fruit of the Spirit in Galatians (Winger 2014, 562). The fruit of light fits into categories we regularly use to describe God - goodness, righteousness, and truth. All can be seen as gifts God gives to His people. Verse ten, in which the Ephesians "test" what pleases God, "implies an objective process of examination by comparing worldly deeds against the Word's standards" (Winger 2014, 563).
Because of the tremendous difference between darkness and light, Ephesians 5:11 warns against fellowship "with unfruitful works of darkness" (Winger 2014, 563) The light and darkness are simply incompatible. Paul's language used here alludes to a sacramental fellowship which rejects holding to darkness and light. Winger considers this an indicator of the depth of the divide (Winger 2014, 564-565). The works of darkness are meant to be done "in secret" (v. 12). They are not even to be discussed. Night is seen as the time for criminality, the works of darkness (Winger 2014, 565). By contrast, in verses 13-14, the works of light expose what is done in the dark. When God's light shines, it is true light (Winger 2014, 566). By God's light shining, the Ephesians have themselves become light. The remainder of verse 14, then, is a brief hymn, probably a quotation of an extrabiblical source, reflecting on the resurrection in the light of Christ (Winger 2014, 567).
In its rhetorical context, Winger considers Ephesians 5:3-14 to serve as a refutatio (Winger 2014, 569). Paul is calling the Ephesians to a rejection of paganism and the rest of the Gentile world they lived in. The contrast of darkness and light is emblematic of the change from Gentile paganism to Christianity. Winger presents a chart illustrating the differences (Winger 2014, 570). Throughout the passage, Paul tends to present ideas in patterns of three, a preference we have seen elsewhere. Winger sees other signs of care for structure, such as the structure of the lists and the careful insertion of the hymn (Winger 2014, 571).
Winger observes the dualism present in Ephesians 5:3-14. In 4:17-5:2 the pattern was that of taking off old garments to put on new clothes. Here it is an old life of darkness and a new life of light (Winger 2014, 572). The change is described primarily in terms of holding to the true God and maintaining sexual purity. Winger considers these to be key issues in the life of the Ephesians, where the cult of Artemis would give a very different set of priorities. Winger discusses the dangers of the pagan sexual ethos in some detail, showing Paul's specific concern for the Ephesians (Winger 2014, 573ff). Holiness, for the Ephesians and for us, is not a matter limited to behavior. It is a matter of approach to God, which can be ruined by any sort of uncleanness (Winger 2014, 574). The image of light and awakening is a strong call to pay close attention to the work and demands of Christ (Winger 2014, 576). The baptismal hymn reminds the Ephesians that they have been awakened in baptism, in which they now walk (Winger 2014, 577).
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