711 Hermeneutics: Classnotes 2010

Introductory Discussion on the Hermeneutical Circles

1st. Class Session:

Reflections on the Historical and Contextual Nature of our Interpretation of Scriptures.

The Hermeneutical Circle

World and life view

Scriptures Hist.
S Si S Si S Situation

Theology

Reading: Rene Padilla, ―Hermeneutics and Culture: A Theological Perspective‖,

in Stott & Coote, eds. Gospel and Culture. (1979:83-108).

1
For our Class Discussion on Padilla´s ―Hermeneutics and Culture.‖

1. What are the main concerns that Padilla expresses in the introduction?

2. What is his aim in developing a contextual hermeneutic?

3. Describe the three approaches to Scripture, mentioning their strengths and weaknesses.

4. Explain briefly the four elements of the hermeneutical circle, according to Padilla.

5. How does the Dynamics of the hermeneutical circle works?

6. What are the implications of Padilla´s model for the Contextualization of the Gospel?

2
Second Class Session: Approaches to Interpret the Bible.

Literary, Historical, and Theological Approaches.

1. Literary Approaches: Author – Text—Reader

2. Historical Approaches: Padilla‘s Hermeneutical Circle

3. Theological Approaches: Relationship between Exegesis and Theology

John Calvin: Institutes as a hermeneutical key to read Scriptures.

Berkhof
Silva Different approaches to a theological interpretation.
Muller

Modern Critical Methodologies.

Diachronic Approach:

Forms. Oral stage in which traditions were forming and getting a fixed form.
Who used those forms? In which context? With what purpose?

Sources. Written stage in which documents and collections are produced.

Traditions. History of the writing and edition of the historico-theological traditions of

the OT and NT.

Sinchronic Approach:

Redaction. The final stage of the writing and edition of Scriptures in which they get
their final form. How they wanted us to read them and what was their message?

Textual. Compilation, selection, comparison, and depuration of the great amount of

ancient manuscripts to produce an eclectic text that represents best the autographa.

Canon. The meaning of the text as part of a canon. A reflection on the way that those
who compiled the canon wanted us to read the holy books.

Structuralism. Meaning in function of the structures of a cultural system, and of the

linguistic system of which a text is part.

Historical. A critical investigation of all the influences (religious, philosophical,

cultural, social, etc.) that determined the biblical text.

3
 Compared Religions. In the context of the previous approach, this methodology aims
to discover the relations, influences, contrasts, and affinities with the surrounding
religions of Israel and the churches in the times and epochs of biblical history.

Literary-Rhetorical. Focus on the literary features of the biblical books. Emphasis in

understanding the narrative techniques such as the plot and flow of the story,
characters, perspective of the narrator, implied reader, ideology, etc.

Contemporary Hermeneutical Approaches:

Reader response. This approach considers the reader as the main producer of
meaning. The meaning of the text depends ultimately on the way that the reader
understands and interprets the text, determined by his own historical, cultural,
familiar, and personal contexts.

There are several dimensions to this approach:

a. The original reader. This leads to an investigation of the original historical context.
b. Readers in the following generations. This requires a history of the interpretation of the
text. (See for example Ulrich Luz in his commentaries on Matthew). The formative force
of traditions (Gadamer).
c. The modern reader. The person that reads today the text from his/her social, cultural, and
ecclesial location.

Meaning

AUTHOR TEXT READER

Forms Redaction Reader Response

Sources Canon
Traditions Structuralism
Historical Rhetorical Analysis
Liberation Readings

4
For our Class discussion on Muller´s Hermeneutical Cirlcles.

1. What is Muller´s definition of a Hermeneutical circle?

2. What is the ―fundamental interpretive step in all disciplines‖?

3. Mention the other steps in Muller´s hermeneutical cicle?

4. Define the ―whole‖ that gives meaning to the part.

5. What is the role and value of the critical, historical methods?

6. How does Muller defines ―significance‖ and what are the components of it?

7. Explain the ―fusion of horizons‖.

8. What is included in the ―larger interpretive task‖?

9. What are the ―pathways back into the text from the present‖?

10. Explain the ―final contemporizing step of interpretation.‖

11. How does Muller defines ―contextualization‖?

12. Evaluate Muller´s understanding of the Hermeneutical circles.

Compare the hermeneutical circle proposed by Padilla (last week's reading) and the one
described by Muller.

1. What similarities do you find in both authors?

2. What are their differences?

3. Make a critical assessment of each author.

5
Third Class Session: Analysis of Webb´s Hermeneutics of Redemptive Movement
“The role of theologies, cultures, and ideologies in biblical interpretation.”

Valuable elements to appropriate for our course:

1. His main thesis and project: Movement is meaning.

2. His methodology and the way he describes his ―big picture framework‖ in ch.2.

3. Ways of measuring movement: Foreign, domestic, and canonical. (pp. 52-53).

4. The ladder of abstraction (p. 210).

5. His 18 criteria

They are not canonical and they are open to correction and improvement. Some cultural
sensitivity could improve the text. We need to do it in our different cultures. It is a model for
doing a serious application of Scriptures, not a fixed methodology.

Some questions:

His definition of Kingdom values (those who transcend culture and time) and cultural values
(locked in a particular place and time) p.23.

How to determine and/or distinguish one from the other?

Webb assumes that North Atlantic societies are normative in terms of the values they represent
in certain cases. For example:

1. The obvious selection of issues like women and homosexuals as major issues for
discussion.
2. ―There is a more humane and just treatment of women’s POW’s at least in Canada, US
and Europe.” (33)
3. Within a pluralistic society…treatment of homosexuals (40)
4. On purpose statements…democracy vs. monarchy (107)

6
 A hermeneutical Model for Application of Scriptures

1. Normativity of the biblical text in hermeneutical circulation. (Padilla)

2. Awareness of our own world and life view (cosmovision) in order to hear as clearly as
possible God‘s word. (Padilla).

3. This awareness includes the ―pathways to the biblical text,‖ the ―larger circle,‖ or the
―community of belief‖ (Muller) in which we are culturally, theologically, and
ideologically located (pp. 651-653).

a. Identify the positive aspects of our tradition

b. Be aware of canonizing your own culture, theologies, and ideologies.

4. In the contextualization (Muller) and doing of theology (Padilla) we can have a lot of
help from Webb in terms of his detail and complex methodology for application of
Scriptures in today‘s world.

7
 Fourth Class Session: Jesus and his interpretation of the Law.
Exegesis of Mt 5:43-48. ―Love your neighbor as yourself‖

I. Centrality in Leviticus 19
Formal, stylistic, and theological features of Lev 19 point to the Ten
Commandments in Ex 19-20 and Dt 5-6.

A. Call to holiness // Ex 19:4-6 . You shall be holy, for I the LORD your God am holy.
B. Call to all the community // Ex 19:3: Speak to all the congregation of the people of Israel
C. Out of 31 commands in Lev 19, 16 are direct allusions to the 10 Commandments, and 28
start with the negative Do not …
D. The opening sentence of Ex 20:2 (and Dt 5:6) is quoted verbatim as one of the closing
sentences in Lev 19:36b I am the LORD your God, who brought you out of the land of
Egypt.
E. The other closing formula (v. 37) I am the LORD, not only is used in the same chapter as a
marker that closes its two main sections (vv 18 and 37), but it also marks the end
of its 14 paragraphs, seven times in each of the two main parts of the chapter.
F. The formula You shall keep my statutes (v. 19, 37), with minor variations, is
repeated 10 times in Dt 5 and 6, and is used here to conclude the two major parts
of the chapter.
G. Notice also the centrality of the love command in the structure and theology of
Leviticus 19. It appears at the center of the chapter (19:18) and at the end of it
(v. 34), as a summary of the Law.

These deliberate hints must make us aware of the fact that the quotation of Lev
19:18b, you shall love your neighbor as yourself, for a Jew not only evoked its
immediate context, but also, and more importantly, its clear connection with the
heart of the Torah, the Ten Commandments.

H. This is a summary of Lev 19 and the different areas of life where love should be manifested:

1. Family (v 3b).
2. Social responsibility towards the needy and unprotected (vv 9-10, 33-34).
3. Personal relationships in the community (vv 11-12, 16-18).
4. Work relationships (v 13).
5. Respect and compassion towards people with physical limitations/challenges
and elders (vv 14, 32).
6. The judicial arena (v 15).
7. Ecological responsibility (vv 19a, 23-25).
8. Personal care (clothing) (v 19b).
9. Protection to women (slave) (vv 20-22).
10. Magic-religious pagan practices (vv 4, 26b-28, 31).
11. Human sexuality (v 29).
12. True worship to God (vv 3b, 5-8, 30).
13. Commercial practices (vv 35-36).

8
II. Its uses in Matthew

A. 5:43-48 You shall love your neighbor

1. The Immediate Context.

5:17-20. Jesus Fulfills the Law: plhrw`sai to fulfill. is used 16 times
1:22, 2:15,17,23; 4:14; 8:17; 12:17; 13:35; 21:4; 26:54,56; 27:9 and especially
the following:

3:15 obedient submission to God‘s will;

13:48 a literal sense: a net full of fish;
23:32 filling the measure all the way to the top.
5:17 our passage; to fulfill as obedience. In vv. 19-20 Jesus directly contrasts his
position with that of the Pharisees and scribes, in terms of obedience: teach and do.

Understanding and Obedience. An obedience that results in a new understanding

of God’s will, and an understanding that shows itself in a new obedience. A
hermeneutical circulation.

2. The Antitheses (5:21-48)

Jesus is not only correcting traditions and radicalizing commands, he is also
proposing a new key to understand the whole Torah. This key is found in Jesus’
own teaching and in his own life as the embodiment of the Torah.

The last antithesis (5:43-48) summarizes the Law and the Prophets (22:39; 7:12).

B. Uses in other places in the Gospel

7:12 Another way to express what it means to love our neighbor, with an all
embracing character.
19:19 The love command comes at the end of the list. The saying appears as a
summary of the previous ones.
22:39 Along with the shema, this command constitutes the summary of the law and
the Prophets, and now appears in the broader sense, in all its inclusiveness.

C. Key Terms
1. Love see the parallel injunctions “pray for them” (44b), “do good to them” (45)
and “salute them” (47b). “Action not emotion is being called for.” (Davies & Allison
1988, 551)
2. Neighbor=enemies. This is the broadest possible re-definition of neighbor.

For the meaning of Jesus’ words we must look also how He illustrated this in his own
ministry (For a very good articulation of this point see Ramirez’ article pp. 16-22).
We should also pay special attention to the demand of practicing the same kind of love
towards those in need, as a way of measuring our own obedience to God. 25:31-46

9
 Fifth Class Session: Prophecy: Israel, the Nations, and the Israel of God.

Historical Dynamic Development of God‘s Promises and their Partial Fulfillment:

God‟s Covenant Promises to Families

Gn 12:1-3 12:10-20 13:15-16 14 15 17:1-27 18-19 20 21:1-21 22 23 24 25

Abraham:

Son-Seed Promised and p r o m i s e d Isaac test wife

(25 years)

Blessing-curse: In Egypt war In Gerar In Nahor Old

age

Judgment Sodom & Gomorrah

A Land This land great land of Canaan a piece

A Great and
Numerous nation

Blessing to
All families All nations

NOTES:
1. The arrows that point downwards mean God‟s promises to his people.
2. The arrows pointing upwards indicate the fulfillment of God‟s promises to his
people.
3. The arrows moving in a horizontal way, from left to right, show the waiting time
for the fulfillment of God‟s promises

10
 The Covenant of Grace: Foundation for Hope and Faith.

Gn 3:15 Gn 12:1-3 Exodus 1:7 Jos 19:51 2 Sa 7 Mt 1/Lk 1

Great nation

Land

Seed of Seed of Seed of Son of David

Woman Abraham David Son of Abraham
(curse) (blessing) (kingdom) Son of a Woman

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

The Constant Reduction; Election of a Minority for the Salvation of all Nations

Seed of
woman
Seed To all the
Abraham Nations
Judah
Pentecost
David 70
Servant 12
Of the Lord

Isaiah 53

2 Sam 7
Gn 49:10

Gn 3 12

11
 Prophetic Perspective: Multiple Fulfillments: The cases of Joel and Matthew 24.

Day of
The LORD 1:15 2:1-2, 11 2:31

Joel
Locust Mighty Restoration Spirit Wonders Day of
Army (Pentecost) In heaven the Lord
1:1-20 2:1-11 2:19-27 2:28-29 2:30-31a 2:31b

Calls to Repentance 1:13-15 2:12-17

^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^^

The International Character of the Prophetic Message: Yahweh is Lord of All Nations.

1. Jonah: The refusal to preach God‘s message to enemies. Grace for others.

2. Obadiah: Edom and Judah: Ancient hatred and kinship rivalry.

Rejoice over the disaster of a brother.

3. Habakkuk: The Justice of God in International Relations.

12
 The Historical Nature of Biblical Prophecy.

A. Interpreter of the Past: Bearer of the Historical Memory of the Nation.

1. Interpreter of the Law

2. Interpreter of the History of the Nation

B. Critic of the Present Reality: Check and balance of Royal Power: Jer 1:10.
Responding to crisis, evoking crisis.
Capacity to construe, picture, and imagine reality outside of the dominant
portrayals of reality that have been taken as givens.

1. Ethical-Religious: Isaiah 1, Mi. 3:9-12

2. Socio-Political: Am 2:6-8

3. Theological and Ideological: The forgotten gods:

a. Military Power: Hos 1:7, 5:12-14, 7:8-12, 8:8-14, 10:13b, 12:2, 14:4.
Mi 5:9-10, Hab 1:16, Jer 17:11

b. Divinization of Riches: Hos 8:4, 10:1, Am 6:4-6

Direct Injustice: Greed that does not respect anything or

anyone. Ez 22;1-16.
Selfishness and Indiference: Am 6:1-7
Worry: Jer 6:9-30 (esp. v. 13), Ez 33:30-33, Mt 6:25
Trust: Jer 9:22-23, Zeph 1:18, Ez 7:19

C. Announcer of Future Judgements and Promises.

Prophetic Role of Christian Leaders in Churches and Society: Teaching and Training.

See the pattern described in 2 Tim 3:16-17

All Scripture is God-breathed and is useful for [The need to teach all the Canon]
teaching, [didaskalía]
rebuking, [elegmós] ―to show people their sins and summon them to repentance.‖
correcting [epanorthosis] ―restoration,‖ ―correction,‖ ―reformation.‖
and training in righteousness, [paideian] the education of a child in justice.
so that the man (and woman) of God
may be thoroughly equipped for every good work.

13
 Sixth Class Session: Church Issues: A Biblical Perspective on Worship.

I. In The Old Testament

A. The Vertical dimension of Worship: Our Relationship with God

The Ceremonial System in the Pentateuch.

1. Genesis:
The Blessing on the Sabbath: 2:1-3
(comp. 1:22, 28; 12:1-3 // Ps 133)

2. Exodus:
Covenant. 2:23-25
Liberation. 3-18
Torah & Covenant: Life of gratitude and obedience 19-24
Worship: A privilege and a duty: God at the center of life 25-40

3. Leviticus:
Offerings: Chs.1-10. Different kinds of offerings;different reasons
In all circumstances and aspects of life we should glorify
God.
We offer the best we have.
Worship is to please God, not ourselves
It is not a magic act, to manipulate God; it is to please
and serve him.
Imitating God‘s Holiness in everyday life;
Loving our Neighbor ch. 19.
Doing Justice and Being Responsible Stewards:
Sabbath and Jubilee Years. ch. 25

4. Numbers:
The time: In chs. 28-29 we learn about the times for the offerings:
All the time our life should be consecrated to God.

Daily --Twice a day 28:3-8

Weekly--Sabbath 28:9-10
Monthly--New Moon (monthly) 28:11-15
Yearly--Festivals (One week long)
First Month: Passover: 28:16-25
Third Month: Feast of the Weeks (Pentecost):
28:26-31
Seventh Month: Festival of the trumpets
/Day of Atonement 29:1-11
Festival of Booths/Tents 29:12-38
Sabbath Year: Rest for the Land Lev. 25:1-7
The Year of Jubilee: Liberty for All Lev. 25:8-54.

14
 5. Deuteronomy: Key passage to understand the Pentateuch, chapter 26.

Gratitude: Is the fertile soil where worship grows. What we are

and have are gifts of God. (vv.1-4)
Memory: Of our origin, pilgrimage, and the way the Lord has
sustained us (vv.5-10)
Commitment to God expressed in our solidarity to our neighbors
(vv. 11-12. Also Mt 5:21-26; 25:31-46, 1 Co. 11:17-34,
James 1:27; 2:14-17, 1 John 3:16-18; 4:20-21)
God‘s blessing comes as a response to our obedience (vv. 13-15).
Worship as a renewal and re-enactment of God‘s covenant.
Importance of a continuous reminder; the heart of rituals
and ceremonies. (vv. 16-19).

B. The Horizontal Dimension of Worship: Our Relationship with our

neighbors.

1. Sins against other human beings make worship void and

meaningless (Is. 1)

2. Sins against the Grace of God (Mi. 6:2-5)

3. Worship services as substitutes of holiness and justice (Mi 3:9-12)

4. A call to repentance (Amos 5:21-24, Isaiah 1:10-15)

5. A corrupt priesthood offering God polluted offerings (Mal 1:1-14)

6. An immoral priesthood is not acceptable to the Lord (Mal 2:1-17)

15
 A Model for Worship in the book of Psalms

Psalm 100
A Psalm of Thanksgiving

1
Make a joyful noise to the LORD, all the earth.
2
Worship (serve) the LORD with gladness;

come into his presence with singing (joyful songs).

3
Know that the LORD is God.

It is he that made us, and we are his;

we are his people, and the sheep of his pasture.

4
come (enter) his gates with thanksgiving,
and his courts with praise.

Give thanks to him,

Bless his name.

5
For the LORD is good;
his steadfast love endures forever,
and his faithfulness to all generations. (NRSV)

16
Structural Analysis

1. A call to worship the Lord. Two main parts with common themes:
A call to worship God followed by a declaration of why the Lord is worthy of praise.
The declarations point out to the indicative, the reality that nurtures our worship.
The corresponding elements of the divisions are complementary.
2. The clauses that qualify the verbs are very important, since they indicate the how of worship.
In the first half, the repeating note is one of joy. In the second one, the prevalent
emphasis is thanksgiving. Two essential elements of worship, both closely related.
3. Seven imperative verbs in Hebrew: The what: There is a movement towards the holy place,
from blessing, thanking, and singing to Knowing God. The center of all is the verb know.
4. At the center and in the end of the Psalm there are two powerful reasons for worshiping God:
He is our Creator (v. 3) and covenantal Redeemer (v. 5). Worship receives its motivation
and source of vigor, joy, and devotion from concrete facts in history: Creation,
Providence, and Salvation.
5. Four times is the name Yahweh mentioned; probable correspondence with ―all the earth‖ of
v. 1. Three attributes of Him are highlighted (goodness, love –hesed, and truth-
faithfulness); two powerful reasons for worship (his actions in history), and once he is
called God (Elohim).

Exegetical and Theological Notes.

1. The canonical place of the Psalm is important. ―The last and closing Psalm of a series that
starts with Psalm 93. ―They offer a majestic confession of faith in and hope for the kingdom of
God on earth. These hymns were composed for the liturgy of a high religious festival in which
the kingship of the Lord –over the cosmic order, over the nations and in a special sense over
Israel—was annually celebrated. Psalms 93-100 may all have been composed by temple
personnel and spoken by them in the liturgy. They probably date from the pre-exilic era.‖ (J.
Stek NIV Study Bible).

2. The Psalm opens with a universal horizon: All the earth is called to worship the LORD. Yet,
we find this view in tension with the election of a people (v. 3).

3. To ―serve‖ in v. 2 may have two meanings: a restricted one, to worship, and a broader one: to
serve him in all areas of life and always.

4. Several elements of worship can be deducted from this Psalm. The what, how, why, and who.

5. The central imperative gives a concrete meaning to worship. Intimacy and knowledge of God
are the aim of worship: We move from the gates, courts (atrium), and entrance into the very
presence of God, to the Most Holy Place. To know in the sense of love and (sexual) intimacy.

6. The reasons for worship: Our creation, vocation (Gn 12:2), and liberation (Ex 19).
7. The last verse is the text of blessing. Starting in Ex. 34:6 it became a classic exposition of who
the God of the covenant is for his people. (Nm 14:18, Neh 9:17, Ps 86:15, 103:8, 145:8, Joel
2:13, Jonah 4:2). Goodness, love, and faithfulness as attributes that define who God is for us.

17
II. In The New Testament: Worship in the Letter to the Ephesians

The Liturgical Character of Ephesians

A. Worship as a grateful response to the Triune God‘s Redemption 1:3-3:21

1. Salutation and Benediction 1:1-2

2. Adoration: Blessing to the Triune God 1:3-14
3. Prayer of Thanksgiving: Gratitude for the faith and love of the
Church.1:15-16
4. Prayer of Intercession: Triple petition for believers 1:17-19a
5. Revelation and Proclamation: God‘s redemptive work in history
1:19b-3:13
of God‟s Power manifested in Christ‟s Exhaltation: 1:19b-23
of God‟s power manifested in our resurrection and exhaltation
2:1-10
of God‟s Reconciliation and Creation of a new humanity 2:11-22
of the Mystery of the Gospel: Jews and Gentiles are one 3:1-13
6. Prayer of Intercession 3:14-19
7. Doxology: Full Assurance and total Adoration 3:20-21

B. Everyday Life as an Act of Worship to God 4:1-6:20 (especially 5:1-2)

1. Using Fruit and gifts of the Spirit in the ministry of the church 4:1-16
2. Avoiding sins that damage the unity of the body 4:17-5:2
3. Pleasing God in everything we do 5:3-14
4. Filled with the Spirit in marriage, home, and work 5:15-6:9
5. Putting on the full armor of God 6:10-20
6. Final Greetings and Benediction 6:21-24

18
 Key Lessons on Worship from Ephesians

A. Central Elements in Christian Worship

1. The highest goal of our salvation is to glorify God. These are liberating
good news. They free us from a life centered in the self, in work,
money, in other persons, things, or idols. We are free to serve God.

Notice carefully all this verses:

to the praise of his glorious grace, 1:6

in order that we, who were the first to hope in Christ, might be
for the praise of his glory. 1:12
to the praise of his glory. 1:14
in order that in the coming ages he might show the incomparable
riches of his grace, expressed in his kindness to us in
Christ Jesus. 2:7

His intent was that now, through the church, the manifold
wisdom of God should be made known to the rulers and
authorities in the heavenly realms, 3:10
to him be glory in the church and in Christ Jesus throughout all
generations, for ever and ever! Amen. 3:21.

2. The main and only reason for worship is God‟s amazing grace: His
wonderful and indescribable gift in Jesus our Lord.

In love…
in accordance with his pleasure and will…
his glorious grace…
in accordance with the riches of God‟s grace that he lavished on
us…
according to his good pleasure…(1:3-10)
because of his great love for us…
God who is rich in mercy…
it is by grace you have been saved…
expressed in his kindness to us in Christ Jesus. For it is by grace
you have been saved …(2:5-9).

19
 B. Life as an Act of Worship: We must glorify God in all areas of life: When
we worship him as a church and when we live a life of love and mutual service
worthy of his calling in all places, at all times, and under all circumstances.

1. The best worship and offering we can give to God is living a life
of love in imitation of Jesus. 5:1-2.

2. Worship must be holistic, integral, or it is not pleasing to God.

5:18-6:9.

The main point of this long section is that the kind of life that the Lord demands from us in
family relationships is a result of a life filled with the Spirit. At the same time, a Spirit-filled life
is characterized by worship; worship that comprehends all aeas of life: Communal worship and
everyday life style as a form of worship, especially at home in family relationships.

Some aspects of v. 18 should be noted:

1. The contrast: filled of wine – filled with the Spirit. Who or what controls your life?

2. The nature of the command:

Plural – to all
Present – continuous action
An order – not an option
Passive voice – The agent is God, Jesus, or the Spirit.

3. The structure:

Be filled in/with the Spirit (shows its meaning indicating three of its results):

Speaking…
Singing Wives - husbands
Giving Thanks
Submitting to one another Children - Parents

Slaves - masters

These verses show clearly the different areas or marks of a life filled with the Spirit:

a. An exuberant Communal Worship, in Spirit and Truth:

speaking to one another in psalms and hymns and spiritual songs,

singing and making melody with your heart to the Lord;

20
b. A Constant and Sincere Gratitude to God in all circumstances of life.

always giving thanks

for all things
in the name of our Lord Jesus Christ
to God, even the Father

c. Mutual and loving submission in family relationships.

and be subject to one another in the fear of the Lord.

Wife-Husband
Children-Parents
Slaves-Masters

21
 Seventh Class Session: Spiritual warfare 6:10-20.

Historical Background

The significance of Ephesus as a religious center in the first century cannot be underestimated.
―The prominence of Ephesus was heightened by the city serving as the home for the "leading
divinity" of Asia Minor - Artemis of Ephesus. No less important was the function of Ephesus as
the leading magical center for Asia Minor.‖ (Clinton 1989:14). To this comment we may add
also Emperor worship (civil religion), because of its significant for our passage.

Religiosity: Magic and Astrology. One of the first things we read about Ephesus is the
prominence of magic, astrology, and demonic forces (Acts 19). It is quite significant that, with
the exception of Acts 16:16-18, there are no accounts of exorcisms during the Pauline missionary
trips (chs. 13-28). Ephesus was singled out due to the central role that magic played there.
Indeed, the third largest city of the Roman empire was also a leading center for demonic activity.

Despite the external political and economic unity brought about by the
consolidation of Roman power, individuals felt little sense of social integration or
of belonging. Instead, in a cosmopolitan environment, old traditions and
allegiances, including religious ones, were seen as inadequate, and many people
felt uprooted and alienated. The cosmos, once seen as ordered, was now perceived to be
hostile and to be inhabited by demonic powers opposed to human well-being. In such a
setting religious syncretism gained ground.

Accordingly, the way of salvation was seen in terms of the individual attempt to
escape from this world and to ascend to the upper realms of the cosmos. Mystery
religions and magical rites offered this sort of salvation through deliverance from
the world and protection from (and even manipulation of) demonic powers while
fostering speculation about the cosmos. (Best).

The writer of Ephesians transforms cosmic concerns by emphasizing the salvation God has
provided in history through Christ, the corporate nature of Christian existence, and the
responsibility of the Church in the world. (Lincoln lxxxiv-lxxxv).

Magical practices were prevalent throughout the entire Hellenistic world in the
first century A.D. The city of Ephesus, however, bore the reputation for being
something of a center for magical practices. B. M. Metzger states, "Of all ancient
Graeco-Roman cities, Ephesus, the third largest city in the Empire, was by far the
most hospitable to magicians, sorcerers, and charlatans of all sorts." O. Meinardus
concurs: "Perhaps even more than Pisidian Antioch, Corinth, and Antioch- on-the-
Orontes, this city of traders and sailors, of courtesans and rakes, swarmed with
soothsayers and purveyors of charms."

In his account of Paul's two- to three year ministry at Ephesus (Acts 19), Luke implies
that there were a substantial number who practiced magic at Ephesus . Quite a number of
these magicians were converted and as an expression of their new allegiance to the Lord

22
 Jesus, gathered all of their magical books together and burned them. Luke places an
incredibly high monetary value on the burned books (Haenchen: 50,000 days' wages)
which may indicate the vast number of books burned and/or that the books were
extremely valuable, reflecting a high demand for them. The magical practices at Ephesus
continued well into the Christian era since it was the subject of Christian prophecy
(Clem. of Alex., Exhort. 2.19): "Against whom does Heracleitus of Ephesus utter this
prophecy? Against 'night-roamers, magicians (magoi), Bacchants, Lenaean revellers and
devotees of the mysteries.‘ ‖ (Clinton, ibid.)

The Ephesia Grammata are one of the sources for the fame and prestige of Ephesus as a center
for magic.

The genuine Ephesia Grammata amounted to six magical terms specifically

named as askion (without shade), kataskion (overshadowed), lix (¿?), tetrax
(from four? And prob. Pheasant), damnameneu (a composed word from a verb that
means subdue or conquer, and another that means to stand one’s ground), aisia (lucky,
happy) by Clement of Alexandria and Hesychius. The first mention of these Ephesian
Letters occurs as early as the fourth century B.C. in a Cretan
tablet. The letters (or names) seem to be laden with apotropaic power, that is, in
the warding off of evil demons. They could be used either as written amulets or
spoken charms. (Clinton, p.15).

These were names (―Lix Tetrax‖ appears as the name of a demon in the Testament of Solomon
7:5) of powerful beings. And the use of them had a large tradition in the world of magic.

The overriding characteristic of the practice of magic throughout the Hellenistic

world was the cognizance of a spirit world exercising influence over virtually
every aspect of life. The goal of the magician was to discern the helpful spirits
from the harmful ones and learn the distinct operations and the relative strengths
and authority of the spirits. Through this knowledge, means could be constructed
(with spoken or written formulas, amulets, etc.) for the manipulation of the spirits
in the interest of the individual person. With the proper formula, a spirit-induced
sickness could be cured, a chariot race could be won, sexual passions could be
enhanced, etc. Conversely, great harm could be brought to another person
through the utterance of a curse. Fear of the demonic realm was a very important
factor in the use of magic. (Clinton p. 18).

An interesting example, quoted by Clinton, illustrates this common practice, and also illuminates
the text of Ephesians.

There can be no question that spirit beings were perceived as the functionaries behind the magic.
For example, notice the attempt to enlist the assistance of the spirits by a competitor in a chariot
race:

I conjure you up, holy beings and holy names; join in aiding this spell, and bind, enchant,
thwart, strike, overturn, conspire against, destroy, kill, break Eucherius the charioteer,

23
 and all his horses tomorrow in the circus at Rome. May he not leave the barriers well;
may he not be quick in the contest; may he not outstrip anyone; may he not make the
turns well; may he not win any prizes ... may he be broken; may he be dragged along by
your power, in the morning and afternoon races. Now! Now! Quickly! Quickly!

Many times in the various formulas, specific names of spirits/ divinities are called upon to carry
out the request. The syncretistic character of the Egyptian papyri is evident through the variety
of names called upon - those from Jewish influence (Iao, Sabaoth, Adonai), Egyptian (Osiris,
Isis, Serapis), and Greek (Kronos, Zeus, Aphrodite), to give just a few examples. Magical
practices crossed all boundaries. "Magical" beliefs and practices can be found in the mystery
cults and even in Judaism and Christianity. (Clinton p. 18).

The Political Dimension. On the other hand, we must not forget that the words that Paul uses to
name the spiritual forces of evil were used and associated with political powers. One of the ways
in which the OT and the NT describe emperors and political-military powers is in terms of the
invisible forces that determine their existence and exercise of power. Notice the following
representative biblical texts:

Psalm 82:1-4; 6-8.

Isaiah 14
Ezekiel 28
Daniel uses archon 21 times of human captains, rulers, offcials, chiefs,
commanders, and 1 (LXX) to 7 (Theodotion) times for angelic spirits
(10:13, 20-21; 12:1). (Wink 1984, 9).

Mt 20:25; Mk 10:42; Lk 22:25.

Rom 8:35-39; 13:1-4; 1 Cor 2:8; Col 1:15-20; 2.
Rev 9:20, 21; ch. 13; 16:9, 11.

Exegetical and Theological Notes

1. On the place of our pericope in the structure of the letter. Peter O‘Brien has made a good case
in showing how the conclusion of the letter “serves as the climax of the letter as a whole.” (p.
457). He quotes Fee (1994, 723) who suggests that in ―this final section of the letter we also
most likely are coming to Paul’s primary concern for his recipients…and adds that by placing
this material in the emphatic final position suggests that he has been intentionally building the
letter toward this climax right along.”
(The five imperatives in this paragraph reiterate the 31 imperatives of 4:1-6:9. R.A. Wild, CBQ
46, 1984:284-98).

2. Paul uses the prophecy of Isaiah on the armor of Yahweh and his Messiah (11:4-5; 59:17;
49:2; 52:7) to describe the armor for the people of God.

3. The introductory eulogy and thanksgiving has a significant inclusio with our pericope. The
blessings received in ―heavenly places‖ are to be used now in our warfare against evil forces ―in
the heavenly places.‖ The intercesory prayer 1:17-19 for the saints so that the may know ―what

24
is the immeasurable greatness of his power for us who believe,‖ finds a powerful reason in our
conclusion. The same is true in terms of the revelation about the exaltation of Christ to the right
hand of God ―far above all rule and authority and power and dominion,‖ (1:19-23) and our own
exaltation in Him (2:5-7). And of course, in the doxology we find Paul interceeding for the
strengthening of the people of God (3:16-20) with God‘s power that is at work among them.

4. We must consider the previous teaching that Paul already gave with regards to spiritual forces
of evil. 1:19-23; 2:2, 6-7; 3:10; 4:27; 5:16; 6:10-20. And also the parallel passage in Col 1:15-16;
2:13-15. Notice also that this language is not absent in other Pauline writings (1 Tes 5:8; 2 Cor
6:7, 10:3-4; Rom 13:12. For Paul, as we saw before, there is an integral, intimate connection
between the devil, the world, and our sinful nature. They all work together as a system of evil
that battles against God‘s eternal purpose: To establish his shalom and kingdom in this world.

5. According to Comblin (98-101), the warfare of the spiritual forces is expressed in the forms of
paganism and false teachings and ideologies that were bombarding the churches. In this passage
Paul is expressing what he already said in the previous paraenetic sections, he says: ―This is not a
new subject matter; this is a final exhortation that recapitulates all the previous exhortations.‖
(101).

Of special importance are the passages in which he describes the present moral corruption and
immorality as closely associated with the devil. Paganism. In ancient cosmologies like the
Hellenistic, everything was ruled by spirits, physical and social realities, peoples, cities, and
nations. How were these evil forces manifested in Paul‘s days? In paganism, moral corruption.
Historical and natural forces are the instruments of the devil.

6. In the book of Revelation, there are at least two major arms or weapons used by the devil to
destroy the church: persecution (ch. 13) and seduction (chs. 17-18).

7. Notice in our passage, the Trinitarian character of our weapons: The Lord (10), God (11, 13),
and the Spirit (17).

8. Equally important are the passages that deal with the power of God in us (remember the
theological essay on this topic). Which is here the main imperative. As other imperatives, this is
based on a powerful indicative 1:19-23.

9. Thus, the drama of the history of salvation that started in Gen 3:15, the battle between the
serpent and the seed of the woman, was resolved in the cross of Christ and his victory over the
forces of evil with his resurrection (1:20-23). Nevertheless, it involves now, in a protagonistic
way, the members of the body of Christ, the Church. They have to complete this battle armed
―with the full armor of God.‖

25
Let us consider some key expressions in our passage:

An Urgent Call (10-11a). Be Strong. To be able since the power is there. Notice the emphasis in
the full armor of God (11 and 13) described in vv. 14-20. Not just a part, but all the panoplia.

A Clear Purpose (11b, 13). To stand firm (4:14, 27). This not a conquest; it is resistance, hold
your ground. Against the devil’s schemes. (4:14). Military strategies.

A powerful Reason (12). “For our struggle is not against…but against”

πποVρ ταVρ ἀ πσάρ, against rulers
πποVρ ταVρ ἐ ξοςσίαρ, against authorities
πποVρ τοςVρ κοσμοκπάτοπαρ τος' σκότοςρ τούτος,
against the cosmic powers of this present darkness
πποVρ ταV πνεςματικαV τη'ρ πονηπίαρ ἐ ν τοι'ρ ἐ ποςπανίοιρ
against the spiritual forces of evil in the havenly places

A Sufficient Armor (14-20). The idea of putting on the armor is a reminder of 4:22-24. Here, the
parts of the armor are mentioned in the order in which they are put on.

Belt of Truth – Integrity, loyalty, reliability. 4:24, 5:9. Is 59:17.

Of course: Eph. 1:13; 4:15, 21, 24, 25; 5:9.
Breastplate of righteousness – A person of one piece, just and blameless.
4:25; 5:9.
Feet fitted…readiness …gospel of peace – always ready to make peace Is 52:7
Peace Eph. 1:2; esp. 2:14-18; 4:3. Gospel: Eph. 1:13; 3:6; cf. 2:17; 3:8.
Shield of faith – Trust in God, security of salvation Gn 15:1; Ps 5:13, 18:3,31;
28:7; 33:20. See also 1 Pe 5:9. Eph. 1:1, 13, 15, 19; 2:8; 3:12, 17; 4:5, 13.
Helmet of Salvation – Security in the love of God (see Rom 8:28-39) Is 59:17,
1Tes 5:8. Eph. 1:13; 2:5, 8; 5:23.
Sword of Spirit, Word of God – Power of God for salvation (Rom 1:16)
2 Tes 4:8; Rev 19:15. See Is 11:4. Eph. 1:13; 5:26.
Prayer, in the Spirit, always, for all saints, for preachers. Mc 13:33-37,
Col 4:2-4. What better model do we need? See Eph. 1:15-23; 3:14-21.

Eight Class Session: Redemptive History: Critique of Political Power

26
 2 SAMUEL 11

1 In the spring, at the time when kings go off to war,

David sent Joab out with the king's men and the whole Israelite army.
They destroyed the Ammonites and besieged Rabbah.
(And) But David remained in Jerusalem.

2 One evening David got up from his bed and walked around on the roof of the palace. From the
roof he saw a woman bathing.
The woman was very beautiful,

3 and David sent someone to find out about her. The man said,
―Isn't this Bathsheba, the daughter of Eliam
and the wife of Uriah the Hittite?‖

4 Then David sent messengers to get her. She came to him, and he slept with her.
(She had purified herself from her uncleanness.)
Then she went back home.

5 The woman conceived and sent word to David, saying,

―I am pregnant.‖

6 So David sent this word to Joab: ―Send me Uriah the Hittite.‖ And Joab sent him to David.

7 When Uriah came to him, David asked him how Joab was,
how the soldiers were and
how the war was going.

8 Then David said to Uriah, ―Go down to your house and wash your feet.‖ So Uriah left the
palace, and a gift from the king was sent after him.

9 (And) But Uriah slept ………………………….at the entrance to the palace

with all his master's servants and did not go down to his house.

10 When David was told, ―Uriah did not go home,‖ he asked him,
―Haven't you just come from a distance? Why didn't you go home?‖

11 Uriah said to David, ―The ark and Israel and Judah are staying in tents,
and my master Joab and my lord's men are camped in the open fields.
How could I go to my house to eat and drink and lie with my wife?
As surely as you live, I will not do such a thing!‖

12 Then David said to him, ―Stay here one more day, and tomorrow I will send you back.‖
So Uriah remained in Jerusalem that day and the next.

13 At David's invitation, he ate and drank with him, and David made him drunk.

27
 But in the evening Uriah went out to sleep on his mat among his master's
servants; he did not go home.

14 In the morning David wrote a letter to Joab and sent it with Uriah. 15 In it he wrote,
―Put Uriah in the front line where the fighting is fiercest.
Then withdraw from him so he will be struck down and die.”

16 So while Joab had the city under siege, he put Uriah at a place where he knew the strongest
defenders were. 17 When the men of the city came out and fought against Joab, some of the men
in David's army fell; moreover, Uriah the Hittite died.

18 Joab sent David a full account of the battle. 19 He instructed the messenger:
―When you have finished giving the king this account of the battle, 20 the king's
anger may flare up, and he may ask you, ‗Why did you get so close to the city to
fight? Didn't you know they would shoot arrows from the wall? 21 Who killed
Abimelech son of Jerub-Besheth? Didn't a woman throw an upper millstone on
him from the wall, so that he died in Thebez? Why did you get so close to the
wall?‘ If he asks you this, then say to him,
‗Also, your servant Uriah the Hittite is dead.‘ ‖

22 The messenger set out, and when he arrived he told David everything Joab had sent him to
say. 23 The messenger said to David,
―The men overpowered us and came out against us in the open, but we drove
them back to the entrance to the city gate. 24 Then the archers shot arrows at your
servants from the wall, and some of the king's men died.
Moreover, your servant Uriah the Hittite is dead.”

25 David told the messenger,

―Say this to Joab: ‗Don't let this (displease) upset you;
the sword devours one as well as another.
Press the attack against the city and destroy it.‘
Say this to encourage Joab.‖

26 When Uriah's wife heard that her husband was dead, she mourned for him.
27 After the time of mourning was over, David had her brought to his house,
and she became his wife and bore him a son.

But the thing David had done displeased the LORD.

12 The LORD sent Nathan to David……….

28
 Notes for Reading 2 Samuel 11-12
(Mainly from Sternberg)

Chapter 11
First Scene (1-5): David and Bathsheba.

v. 1 Opening; closing 12:26-31. The war story is the framework for the personal drama.
Historical Setting. A key to shape and elucidate the tragic episode in David´s life.

Contrast between the first part of v. 1 and the second. Large and short; many and one.
David sent Joab…stayed in Jerusalem. See in the light of 1 Sam 8:19, 11:5-15, 18:19, 2 Sam 5:2
A central value for kingship: to lead the army in person.

The king gives name to a city for which he did not fight…and to a woman that was not his own.

vv. 2-5 A rapid sequence of external actions. No thoughts or feelings of the characters are
described. Compared with the rest of the chapter, this passage looks more as an introduction for
the following pericope. The space dedicated to each episode is relevant. David begins his
actions from the heights, literally and figuratively. See in the conclusion: 12:16-17.

Two interesting notes:

v. 2 An observation of the narrator: The woman was very beautiful.

v. 3 Another observation: “Isn't this Bathsheba, the daughter of Eliam and the wife of Uriah the
Hittite?” The identity of the (married) woman is submerged by the introduction of the parental
relationship, before the marital status.

Background notes:
Hittite. Gn 10:15; 23:3, 25:7-11, 27:46, Jos 1:4, 1 Sam 26:6, 2 Sam 11:3, 23:39.
Her uncleanness (4). She had just finished her menstrual period. Why this information?

Second Scene (6-13): David and Uriah.

v. 6 Three times the verb ―send‖. About one week.

v. 7 Three times the word shalom is used; strange question in a war situation.
v.8 Same verb here and in v. 2 ―wash‖.
v. 9 The brief final sentence underlines the disobedience of the soldier. The word house will be
key in the following verses.
v. 11 Strong contrast between the values of a pagan soldier (mercenary?) and the king of Israel.

God and his ark, Judah and Israel, his captain and the soldiers. Stern Denunciation.
Does Uriah know about his wife´s (and the king´s) doings?

vv. 12-13 At the end of the scene, we hear again the terms of the first one:
Stay in Jerusalem, bed, slept. And also the term house of v. 9.

29
Third Scene (14-17): Death of Uriah.

Brief and fast. David gives an order without explanations; Joab obeys it without scruples.
The ―chorus‖ that remembers the tragic situation is repeated, two times in this scene (15, 17) and
twice in the next one (21, 24).

v. 15 withdraw from him. The idea was to leave him by himself. The only casualty?
v. 17 Another act of disobedience, to protect the king. An improvement of the king´s plan that
shows poor judgment. Uriah is not left alone; his comrades fall with him.

Fourth Scene (18-25): David with Bathsheba … but…

vv. 18-21 A long interrogation (4 questions) in contrast with a brief but satisfactory answer.
vv. 23-24 Another improvement of the story, now by the messenger, to protect Joab.
v. 25 It seems that the diplomacy of the messenger produced good results. David now becomes a
comforter for Joab. And now send him a message with double meaning.

„Don't let this (displease) upset you: The setback of the battle and/or the murder of Uriah
It is a ―thank you‖ note.

The sword, an impersonal reality, is responsible for everything. A good way to evade
responsibility. Abstractions always help to evade personal, human responsibility.
vv. 26-27 The reason of the State prevailed; David, the king, finally achieved his goal. It seems
that Right, Law, and Justice have been established by the powerful king. He even dresses his
perverse actions with a final act of ―benevolence and generosity‖, taking into his house the poor
widow and her son.

How many political actions that are dressed as acts of benevolence and altruism, in reality are
murderous and perverse acts?

The king that started controlling the situation and giving orders, pronounces his final order, and
sends for her. But….

In chapter 12 The Lord, takes the side of the weak and helpless and establishes real justice.
For him there are no royal privileges or powers. His judgment upon history is final and
decisive.

v. 1 starts with the words: “The Lord sent…” He is in control. In sharp contrast to the
many times that the king ―sent‖ his servants to do his will. Now it is the Lord who sends.
His intervention in human history comes after the king has acted and abused his power.

The consequences of David‟s abuse of power, will be the theme of the rest of the book.

In the following chapters, and books (Kings) we will read every story having in mind what
happened to king David and the consequences of his actions in future generations.

30
 A Simplified Diagram on the Plot of
1 and 2 Samuel

2 SAMUEL

Chaps. 11-12

d D
i a
v v
a i
D d

Ch. 7

1 SAMUEL

16:13, 14 Ch. 1 Ch. 24

l
u
a
S
Ch. 8
Ch. 7

Samuel d S
i a
v u
a l
D

Chap. 1 Ch. 16 Chap. 31 (Diagram by

Ronald Youngblood)

31
 Theological Meaning of the Passage.

From the Perspective of King David

1. David was able to overcome his most powerful enemies, both within his kingdom and
foreign armies. But he could not resist the temptation of power.
2. David´s actions were the beginning of the end of his kingdom and of his dynasty.
3. David suffered in his own house the consequences of his sin. He was forgiven but he
had to suffer the results of his sins. (See chapters 13 to 24).
4. Solomon had a similar experience (good beginning and catastrophic ending) and led the
nation to idolatry and materialism (1 Kings 1-12). The same was true of many kings.
5. The kingdom was divided in two in the following generation, and both kingdoms ended
in exile: Israel (2 Kings 17) and Judah (2 Kings 25).

From a Canonical Perspective: Deuteronomistic History.

Critique and denunciation of the abuse of political power by Deuteronomistic history

(Deuteronomy to 2 Kings). This was the main reason for the exile.

Deut 17:14-20 Instructions for the king. // 1 Kings 5; 10:26-11:6

I Sam 8 and 12. Samuel‘s strong resistance to have kings. 1 Sam. 15:35.
1 Sam 15 The Lord rejects Saul as king. First failure.
2 Sam 11-12 David‘s failure; the beginning of the end for the monarchy. God will not
tolerate the abuse of power, not even from a king according to God‘s heart (Acts
13:23).
1 Kings 21. Ahab will suffer also terrible consequences because of his abuse of power
1 Kings 10:26-11:6 Solomon‘s fall and its consequences ch. 11
1 Kings 12:4-15 An evaluation of Solomon‘s reign; Rehoboam self-serving policies, and
the division of the kingdom. This should be evaluated in the light of the
Deuteronomistic law with its strong emphasis on humanitarian and social laws.
2 Kings 17:7-23 An eloquent summary of the reasons for the exile. The monarchy was a
failure. Nevertheless, the covenant made with the house of David (2 Sam 7), was
the firm foundation for the hope of a nation: God‘s Messiah, the son of David,
was going to be the eternal and universal king, the model and paradigm of what a
kings is supposed to be: A servant of people whose kingdom is based on justice
and truth and that establishes shalom and harmony to all of creation (Ps 72, Isaiah
2, 11, 65).

From the Old Testament Perspective

The prophetic books are a constant reminder of the urgent necessity of a critique of
empires and kingdoms. A prophetic ministry evaluates in the light of the Word of God,
the Torah, the ruling elites from home and inside the elected people of God. At the same
time, such ministry will be critical of the foreign nations and empires. (An excellent
example is Habakkuk, but, of course, any of the prophets serves as a demonstration.)

32
From the Perspective of the New Testament

1. The coming of the son of David, Jesus the Messiah, demonstrates that the only way to
rule is serving. He resisted the temptation of power (Mt 4), and used it to serve others.

2. We are called to have the mind of Christ (Fil 2): serving each other in his name.

3. The critique of the powers is present in the prophetic ministry of John the Baptist (Mt
3 and Luke 4) and also in Jesus‘ ministry (Matthew 23). Both of them suffered the
consequences.

4. Revelation will offer a powerful denunciation of political-religious (ch.13) and

political-economic (chs. 17-18) powers.

Some Issues for the Contextualization of the Message

1. ―Power corrupts, and absolute power corrupts absolutely‖. This is not only true of
nations and individual but of churches and their leaders. We must learn from the history
of salvation and be wise and strong in the Lord to resist the temptation of power in all
areas of life. He who is “faithful with a few things, will be faithful with many things.” Mt
25:21.

2. Nations, churches, and individual who trust and depend on their power (military,
economical, religious, etc.) will not last. They will be judged by the Lord of History. The
only sure foundation for our life is to follow, obey, and imitate Jesus who did not come to
be served, but to serve, and to give his life as a ransom for many.” (Mt 20:28).

In all the cases quoted above, both in OT and NT, the prophetic ministry of God‘s servants
(Samuel, Nathan, Habakkuk, Jeremiah, etc.) is one of denunciation of any and every case
of abuse of power. A true leader has no vested interests or allegiances with those in power
and thus can be a faithful prophet.

33
 Ephesians: Pax Christi vs. Pax Romana

The historical context: The churches in the Lycus Valley experienced a strong competition from
the Artemision (worship to Artemis/Diana), Magic and Astrology (gaining power over the
spirit world), and especially from Emperor worship (civil religion).

Church, society, and culture. The second part of the first century were times of crisis and
challenge for churches. Among the several problems, these are some of the main ones: Lack of
meaningful leadership and appreciation for the role of the church in the world; poor
understanding of the historical role of the church and its cosmological implications; strong social
and ideological pressure, moral laxity, religious syncretism, fear of spiritual evil forces.
Uncertainty about the future. (See 1 Tim 4:1-5).

One of the most powerful alternatives as a provider and sustainer of meaning for life was the
Roman Empire. A major effort in the official propaganda was to convince everyone of the
efficacy of Cesar to provide the Pax Augusta. It was a peace established by military conquests
and power.
…Just as the farmer‘s peace and prosperity are based on labor, so the pax Romana
is based on conquest and war. …it was pax in the Roman sense: making a pact
after conquest. (p.18)

Roman warlords used crucifixion as an instrument to terrorize subject peoples

into submission to imperial rule.
…it was easy to lose sight of the terror that the cross originally evoked as an
instrument of torture and punishment for slaves and peoples resistant to Roman
rule.
―The Romans rob, butcher, plunder and call it empire; and where they make a
desolation, they call it ‗peace.‘‖ P.A. Brunt…(Horsley 1997:10)

How was the Pax Romana maintained?

…(the emperor cult and the imperial patronage system)…have been the principal
networks by which Roman imperial power relations were constituted….power
relations are constituted in political-religious and social-economic forms.
…over against Roman imperial religio-politics…
…Paul‘s basic agenda…was organizing an international anti-imperial alternative
society based in local communities.
… ―the gospel of Caesar‖ had already become widespread and well established in
those very cities.
…But the imperial savior had long since established ―peace and security‖
throughout the Mediterranean …world, and the cities of Greece and Asia Minor
had long since established shrines, temples, citywide festivals, and intercity
games in which to honor their savior.…the divine lord, to whom all did obeisance
and to whom all declared loyalty (―faith‖) was already enthroned in Rome. (pp. 3-
4).

34
 The emperor was set beside the gods, as a power that penetrated into every aspect
of the life of the city and its people.
…such rituals were linked with parades, public meals, and lavish games. Imperial
feast days became the high points of the entire year, when the citizenry could
experience a sense of community.
…An imperial feast day was also a bright spot in the lives of the poor.
…for prominent citizens, it was an opportunity to show off their won status and
how much they could afford to lavish on honors for their emperor and enjoyment
for their fellow citizens. But every day of the year, a permanent architectural
stage set, against which people played out their lives, was a constant reminder of
the emperor.
…pictures and statues…the coins…on a scale never seen before.
…the architecture…forms of ritual and ceremony…honorific statues.
…Augustus…both god and man…
…In short, the visual language used to express the myth of the emperor shared
many common elements in East and West. (P. Zanker, in Horsley 1997:74)

The churches under the Pax Romana: An empire that aimed to provide identity, security, and
an optimistic view of the future.

The sovereign Roman Empire/Emperor (“Kyrios” “Augustus” “divine”) had its pretensions of
eternity (“Rome, the eternal city”), of being the provider of meaning and coherence for all of
life and for all its citizens and subjects (The Republic and/or Cesar as the head and source of
order and unity, the “Pater Familias”), of security, welfare (bread and circus), justice (Roman
Law), and peace (“Pax Romana” vs. eirene-shalom), and finally, it had a strong certainty about
its glorious future.

At a moment in history when churches felt fragmented, isolated form each other, and with no
relevance for society and the empire, in the letter to the Ephesians Paul presents a view of the
transcendental work that God is doing to unite the whole world, not under an empire, but under
the Lordship of Jesus, into his body, the church universal.

Jesus, the Messiah, the Center and Head of the Church and of Creation:
The summing up of all things in Christ. (1.10 // Col 1:15-20)

When Paul speaks of headship, he starts with the broader possible dimension of it. In 1:10 he
starts with the headship motif in a creational context. The eternal purpose of God was to make of
Christ the Head (authority and source) of all things, in heaven and in earth. A theme also
developed in Colossians (see the central passage: 1:15-20), but with a Christological emphasis.
In contrast, Ephesians relates the Christological teaching with Ecclesiology and maintains this
emphasis in all the letter.

With the exception of 1:10, and in a more limited way in 1:21-23, we do not find this topic
developed fully in Ephesians. But this is the appropiate point of departure and framework to
understand theologically the headship of Christ.

35
1:21-23. Christ‘s resurrection and sitting at the right hand of God is explained in cosmic terms.
He was places far above all principalities, powers, lordships, and all names, present and future
[notice the eschatological dimension: it is a sovereignty that reaches the future age]. Everything
was placed under his feet, and he was appointed to be head of the church over everything.
Finally we read that he fills everything in every way (everywhere).

His headship over creation underlines his dominion over the spiritual forces of evil (6:12), over
all of creation, and especially over the church that participates of Jesus‘ Lordship and
sovereignty. In the context of a totalitarian empire these words were subversive in pointing out to
a highest Lord and Sovereign over creation. Not Cesar but Jesus is the supreme Lord.

36