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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Fourthly, the language of “inheritanceâ€, “redemptionâ€, and “pos-
session†(vv. 13-14) shows that the consequences of being sealed
with the Holy Spirit are the same as that of circumcision in some
Jewish circles. The Gentiles are made members of eschatological Is-
rael, descendants of Abraham, and “inheritors†of God’s promises
not by “circumcision made with hands†(2,11) but by Spirit-sealing.
The three terms in 1,14 (klhronomi,a, apolutrwsij, peripoihsij) are
v , ,
the clue here 62. It is nearly unanimous in New Testament literature
that inheritance language relates to covenant and promise motifs,
particularly the Abraham cycle (Gal 3,18.29; 4,7; Rom 4,13; 8,17;
Heb 11,8; cf. 1QS XI, 7-8; 1QH VI, 13, 19) 63. Ernest Best is therefore
only partly correct to note that “our inheritance†(v. 14) refers to
“adoption, forgiveness, sealing with the Spirit, that is to say all the
blessings intended in v. 3ff†64, because the connotation goes deeper
clusivity as a point of contrast with the universality of the Gospel. Note Justin
Martyr, Dial. 33 (ANF 1,206): “The inability of the female sex to receive cir-
cumcision proves that circumcision as given for a sign. It was not given as
a work of righteousnessâ€. In addition, many Christian texts claim that baptism
(which is related to the bestowal of the Spirit, for some) is the new form of
circumcision in the new covenant. See Origen, Hom. Luc. 14.1 (FC 94,56);
Hom. Jos. 5.6 (FC 105,64); Cyril of Jerusalem, Catech. 5.6 (NPNF2 7,30);
Ambrose, Abr. 1.29; 2.91.
Here I agree with HUGEDE, L’Épître aux Éphésiens, 43: “Les mots
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promesse, arrhes, héritage s’appellent entre eux, et leur association trouve
son origine dans l’A.T … †(italics orig.).
P.L. Hammer’s claim that “inheritance†has a past orientation related
63
to Christology in Galatians and Romans and a future orientation related to
Jew/Gentile unity in Ephesians cannot be sustained. See “A Comparison of
KLHRONOMIA in Paul and Ephesiansâ€, JBL 79 (1960) 267-272. For a rea-
soned critique see D.R. DENTON, “Inheritance in Paul and Ephesiansâ€, EVQ
54 (1982) 157. On the connection between “inheritance†and the “kingdom
of God†see J.D. HESTER, Paul’s Concept of Inheritance (SJT Occasional Pa-
pers 14; Edinburgh – London 1968). See also R.P. MARTIN, New Testament
Foundations (Exeter 1978) II, 230.
BEST, Commentary on Ephesians, 146. Contra A. LINDEMANN, Die
64
Aufhebung der Zeit. Geschichtsverständnis und Eschatologie im Epheserbrief
(Gütersloh 1975) 104, who says the “pledge†is synonymous with the inher-
itance, thus eliminating any room for future consummation. Contra also
WRIGHT, Paul for Everyone, 11-12, who claims that “inheritance†refers pri-
marily to the promise of land. This argument overlooks the “transcendental-
ization†of the inheritance motif evident already in the LXX and also found
in the New Testament and rabbinic literature. See FOERSTER, “klhrono,mojâ€,
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