In 1988, while taking a course in Greek exegesis at The Master’s Seminary, my professor, Don McDougal (a dear man of God!), brought to our attention the repeated mention of the concept of power in Paul’s epistle to the Ephesians (Cf. 1:19-23 [2:5-6]; 3:7, 16-17, 20-21; 6:10-20). Professor McDougal noted how Paul seems to link 1:20-2:22 with 1:19 as illustrations of God’s power (1:20-23 [God’s power in His Son]; 2:1-22 [NOTE: 2:1a, “and”; 2:1-10 God’s power in His saints individually; 2:11-22 God’s power in His saints corporately]). These observations fascinated me at the time – I had never seen the connections. After preaching through Ephesians in the late 1990s, I was able to see the connections myself. Also, a few years ago, I finally found the book Professor McDougal was referring to back in my seminary days. The book was then a dissertation written by Clinton E. Arnold. In 1989, Arnold’s dissertation was published by Baker as Power and Magic: The Concept of Power in Ephesians.[1] In 2009, I purchased the book. I immediately noticed that it had recommendations by C. Peter Wagner (Fuller Seminary School of World Missions) and John Wimber (Vineyard), among others, which obviously raised a red flag in my mind. This made me hesitant to read the book, but I plowed along anyway and am very glad I did.
Arnold states his thesis clearly:
The goal of this book is to acquire a more complete understanding of the nature of and motivation for the inclusion of the power-motif in the epistle by studying the author’s development of the theme against the backdrop of the spiritual environment of western Asia Minor in the first century A.D.[2]
His method of investigation is highly commendable and very thorough.
We will begin with a detailed study of the religious milieu of the readers, highlighting those aspects particularly germane to an understanding of the first-century A.D. Jewish and Hellenistic notions of divine power and spirit “powers.”…Particular attention will be given to developing a more accurate picture of the mind-set, fears, and religious understanding of the readers. (3)
These sources will be employed together with the relevant OT and Jewish material to discern the background to the variety of terms for the principalities, powers, and authorities in Ephesians. (3)
We will also conduct a careful analysis of the passages which refer to these “powers” in order more accurately to discern the essence of the author’s message to the readers about these “powers.” (3)
Finally, a synthesis of the results of the historical and exegetical investigation in the power-motif of Ephesians will be taken into account in a final chapter. Here we will seek to explain some of the theological peculiarities of Ephesians in light of the results of the research in the preceding chapters regarding the power-motif. (4)
After 166 pages of detailed presentation and 40 pages of endnotes, Arnold concludes:
Ephesians appears to have been written to a group of churches in western Asia Minor needing help in developing a Christian perspective on the “powers” and encouragement in their ongoing struggles with these pernicious spirit-forces. (167)
He then summarizes the teaching of the epistle as follows:
(1) The superiority of the power of God and the supremacy of Christ.
(2) The access of the believer to the power of God.
(3) A new means of access to divine power.
(4) A new perspective on the [evil] “powers.”
(5) A new posture toward the [evil] “powers.”
(6) A new purpose for divine power.[3]
Several commentators cite Arnold’s work for background material, though I have not found any that recommend it without qualification. It is, after all, only a thesis by a human author working with secondary sources.
I have found the main thrust of Arnold’s thesis very helpful in understanding, not only the background of the epistle, but also its contents. The power motif is more prominent in Ephesians than any other biblical book. Acts 19:11-41 provides a divine commentary on the background to Ephesus. The structure of the first two chapters does make God’s power a prominent issue and the book ends with a long section filled with the power motif (cf. 6:10-20).
Assuming the gist of Arnold’s thesis, what is the practical utility of such historical investigation?
- It may help us understand some of the common terms, phrases, and/or themes of the epistle and why they show up so often. This is certainly true of the various power-words and themes in Ephesians. Why did Paul use so many power-words in this Epistle? The answer is, most likely, that he was combating something in the culture of the day in Ephesus and its neighboring cities.
- It may help us understand the reason for the structure of a pericope. For instance, assuming the gist of Arnold’s thesis, Ephesians 2:1-10 is not merely a proof text for total depravity and salvation by grace alone through faith alone. It is an illustration of God’s power in regeneration and a call for the Ephesians to remember that radical change of soul wrought in them by the power of God – the same power that raised Christ from the dead and exalted him “far above all rule and authority and power and dominion…”!
[1] Clinton E. Arnold, Power and Magic: The Concept of Power in Ephesians (Grand Rapids: Baker Books, 1989, 1992).
[2] Arnold, Power, 2.
[3] Arnold, Power, 168-171.
Dr. Richard Barcellos is associate professor of New Testament Studies. He received a B.S. from California State University, Fresno, an M.Div. from The Master’s Seminary, and a Th.M. and Ph.D. from Whitefield Theological Seminary. Dr. Barcellos is pastor of Grace Reformed Baptist Church, Palmdale, CA. He is author of Trinity & Creation, The Covenant of Works, and Getting the Garden Right. He has contributed articles to various journals and is a member of ETS.
Courses taught for CBTS: New Testament Introduction, Biblical Hermeneutics, Biblical Theology I, Biblical Theology II.
