Tucker S. Ferda, ««Sealed» with the Holy Spirit (Eph 1,13-14) and Circumcision», Vol. 93 (2012) 557-579
Most studies of Eph 1’s «sealed with the promised Holy Spirit» have tried to articulate the Christian ritual or experience that the sealing metaphor describes, such as baptism, confirmation, charismatic gifts, etc. This article, however, refocuses on the theological logic of vv. 13-14 to argue that, regardless of the Christian rite described, the author here explicates that rite by referring to circumcision with the use of the verb «sealed». The argument includes the insight that the description of «sealed» in Eph 1,13-14 corresponds to other texts that describe circumcision as a final step in Jewish proselytism.
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“SEALED†WITH THE HOLY SPIRIT (EPH 1,13-14) AND CIRCUMCISION 561
tion, etc.), but rather the work of the Holy Spirit on the character
of the believer (e.g., righteous behavior, robust faith in God, charis-
matic gifts, etc.) 15.
Lastly, under the influence of Harnack and the Religions-
geschichtliche Schule, some have understood “seal†to refer to mag-
ical protection 16. “Seals†were used in the magical and secretive
rites of the mystery religions rampant in Asia Minor 17.
Problems with each of the four options make it difficult to settle
on one of them as the most probable 18. Briefly:
(i) There is early attestation for the baptism-seal connection in
the second century CE; but in one of the earliest witnesses, the
Shepherd of Hermas, the author has to clarify that “the seal is
the waterâ€, which suggests the making known of something
previously unknown 19. In addition, the often noted “link†be-
tween Spirit baptism and water baptism is neither stable nor
consistent in the New Testament 20. The diverse opinions con-
taries of Origen and Jerome on St Paul’s Epistle to the Ephesians, 103. Cf.
Ambrose, Virg.1 (NPNF2 9,48). The seal refers to confident faith in God
(probably reading Eph 1,13-14 through the lens of John 3,33) according to
ERASMUS, Paraphrase on Ephesians, 43; M. LUTHER, Sermons on the Gospel
of St. John. Chapters 1–4 (trans. M.H. BERTRAM) (Luther ’s Works 22; Saint
Louis, MO 1957) 309; J. CALVIN, Commentaries on the Epistles of Paul to
the Galatians and Ephesians (trans. W. PRINGLE) (Calvin’s Commentaries
21; Grand Rapids, MI 2009) 208.
Cf. G. SMEATON, The Doctrine of the Holy Spirit (Carlisle, PA 1974
15
[orig. 1882]) 79; P.W. EVANS, “Sealing as a Term for Baptismâ€, Baptist Quar-
terly 16 (1955) 171-175; J.D.G. DUNN, Theology of Paul the Apostle (Edin-
burgh 1998) 452-453.
A. HARNACK, History of Dogma (trans. N. BUCHANAN) (Gloucester 1976
16
[orig. 1886]) I, 209, n. 1, thought the expression “arose from the language of
the mysteriesâ€. Cf. M. DIBELIUS, An die Kolosser, Epheser. An Philemon
(Tübingen 1953) 62; E. BEST, Commentary on Ephesians (ICC; Edinburgh
1998) 150; R. THOMAS, “The Seal of the Spirit and the Religious Climate of
Ephesusâ€, RestQ 43 (2001) 155-166.
Cf. B.M. METZGER, “St. Paul and the Magiciansâ€, PSB 38 (1944) 27-30.
17
Other skeptics include LINCOLN, Ephesians, 40; J.D.G. DUNN, Romans
18
1-8 (WBC 38a; Nashville, TN 1988) 209; R. SCHNACKENBURG, Ephesians. A
Commentary (Edinburgh 1991) 65-66; D. AUNE, Revelation 6-16 (WBC 52b;
Nashville, TN 1998) 459.
A point made by AUNE, Revelation 6-16, 459.
19
Compare Acts 2,38; 8,16-17; 19,6. There is no evidence to support the
20
claim that those who were baptized had already received the Spirit. See BEST,
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