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CLINTON E. ARNOLD
La Mirada, CA
D.R. Bundrick, "TA STOICHEIA TOU KOSMOU (Gal. 4:3)," JETS 34 (1991)
56
CLINTON E. ARNOLD
2/48 (Tiibingen: Mohr, 1992) 159-60, says thatJ. Blinzler has shown convincingly
that the expression refers to the four physical elements, but Scott himself conseems
cludes: "neither this nor any other interpretation of the aTotxetca
to x6aopou
to satisfy the context."
5 The
interpreters who take this position come to a variety of nuanced conclusions but typically point to the background of the term in texts which illustrate its
usage in terms of spirits over the four elements, the planets, and the stars, thus
the expression, "elemental" or "elementary" spirits. Some representativesof this
position would be I.-G. Hong, TheLaw in Galatians,JSNTSS 81 (Sheffield:JSOT
Press, 1993) 165; J. Becker, Paul: Apostleto the Gentiles,tr. O.C. Dean, Jr.
(Louisville, KY: Westminster/John Knox, 1993; German original: Paulus. Der
Apostel der Volker[Tiibingen: Mohr, 1989]) 269-70; J. Rohde, Der Brief des Paulus
2.82;
W.
Bousset
& H.
Gressmann,
Univer-
66-76; et al.
STOICHEIA
IN GAL.
4:3,9
57
58
CLINTON E. ARNOLD
STOICHEIA
IN GAL.
4:3,9
59
Third, the longer recension of 2 Enoch 16:7 uses the term in succession with pneumata and angeloi: "Thus she [the sun] goes, day
and night, in accordance with the heavenly cycles, lower than all
the cycles, swifter than the heavenly winds, and spirits and
elements and flying angels, with 6 wings to each angel."'5
Although the text was written in Slavonic, it is most likely that the
Greek text standing behind this portion would have read: pneumata,
stoicheia, angeloi.16The dating of 2 Enoch is notoriously problematic.
Recent scholarship, however, is leaning toward an early date (as
early as the first century A.D.) for the original document17-thus
of the
partly confirming R.H. Charles's conclusion'8-because
in
of
the
recensions
we
the
traditions
contained
apparent antiquity
that
the
at
hand.19
C.
B6ttrich
have
currently
suggests
primitive
form of the text stood in the shadow of the more popular 1 Enoch
prior to A.D. 70 and afterward became widely used in the esoteric
circles of Jewish mysticism.20
Many additional texts could be discussed at this point,21 but this
is adequate to demonstrate my contention that there is at least a
probability that some of the traditions encapsulated in later manuscripts date to the first century A.D. and prior. The evidence is at
least sufficiently strong to warn interpreters against an a priori
dismissal of the spirit interpretation only on the basis of the date of
the evidence.
15 Translation by F.I. Anderson, "2 (Slavonic Apocalypse of) Enoch," in OTP,
1.130.
16 See
Bousset-Gressmann, ReligiondesJudentums,323.
17 C. B6ttrich, Weltweisheit,Menschheitsethik,
Urkult: Studien zum slavischen
WUNT 2/50 (Tibingen: Mohr, 1992) 54, summarizes the consensus
Henochbuch,
of scholarship: "Grundlegende Bedeutung hat der Konsens der meisten Forscher,
dafi ganz allgemein von einem jiidischen Grundstock, Archetyp, Kern (oder auch
immer) des slHen gesprochen werden kann, der zeitlich dem 1. Jh. zuzuordnen
ist."
60
CLINTON E. ARNOLD
U6o r7ClTpo7ou
(g Eiv
xat oixov6.Lous
The noted parallelism is not forced since Paul makes the application
the repetition of 6UTrand
clear with the expression oUiT0CxOa jLt-ELq,
of
both
and
the
vITLtoc,
expressions. The plural suggests that
plural
Paul is not explicitly identifying either the "guardians and
trustees" or the stoicheia with the law (in contrast to what he has
done with the Tcaltaycoy6 in 3:24-25), but he is now introducing
something new that presumably has some kind of association with
the law. In other words, Paul does not say that the child is under
oneguardian (viz. the law), but that he is under many. The personal
terms TrciponOt and otxov6oiot hint at a personal interpretation of
22
291.
23
Although the first person plural pronoun here may refer inclusively to all
Christians, the content of Gal. 4:3-5 speaks primarily to the situation of Jewish
Christians. This follows naturally in seeing 4:3-5 as a development of 3:23-25
which also had primary reference to Jewish concerns of life under Torah. See further, Dunn, Galatians,212, and Longenecker, Galatians,164.
61
24
G. Bornkamm, "The Heresy of Colossians," in Conflictat Colossae, eds. F.O.
Francis and W.A. Meeks, SBLSBS 4 (Missoula, MT: Scholars Press, 1973
[reprint of 1946 edition]) 124, correctly notes: "Paul could hardly have compared
them (the axolXEta) in Gal. 4:2 with the 7iirTpotrotand o1xovAotL [guardians and
trustees] to whom minor children are subject, and designated them as puw6a 1L
EO [beings not gods by nature], whom the Galatians served, unless the latter
OvTE;S
had regarded the cnotxar
a TcoU
x6aoJouas personal, divine beings." Vielhauer,
"Gesetzesdients und Stoicheiadienst," 548, objects to this line of thinking by contending that this verse does not refer to personal beings but rather a personification of other entities. Vielhauer is correct in what he affirms but wrong in what
he denies. This verse is not decisive for the personal interpretation but needs to
be seen in the larger context of thought.
25
See Schlier, Galater, 191, and Betz, Galatians, 205.
26
27
B. Reicke, "The Law and This World According to Paul," JBL 70 (1951
[translation of 1943 edition]) 261-63; E. Percy, Die Problemeder Kolosser-und
Skrifter Utgivna av Kungl. Humanistisk Vetenskapssamfundet i
Epheserbriefe,
Lund 39 (Lund: Gleerup, 1964 [reprint of 1946 edition]) 163-66. So Bornkamm,
"Heresy," 124.
28 Reicke, "The
Law," 262, specifically says, "Paul gives the angels a negative
instead of a positive function," and "he therefore speaks contemptuously of T(
xaEOU."
aTotXat TOxo6
62
CLINTON E. ARNOLD
I would contend that Reicke is correct in viewing the stoicheiaangels in a negative light and by suggesting that these angels are
fulfilling a detrimental function in the behaviour they inspire in
relationship to the law. In my opinion, Reicke errs, however, by
identifying the referents of stoicheia with the law-giving angels of
3:19. These angels should be seen in a more positive light. The
tradition of the presence of the angels at the giving of the law (cf.
Deut. 33:2 [LXX];Josephus Ant. 15.5.3 ?136;Jub. 1:27-29) probably served to enhance the excellence, glory, and divine character of
the law.29 This was a point that was probably used by the Judaizers
to reinforce their argument about the necessity of the law.30 These
angels were not evil nor were they good angels that subsequently
went awry. Jewish tradition uniformly puts the fall of the angels
prior to the Sinai events. The angels represented by the expression
axotxitia ou6x6aoou do have an association with the law, but in a way
quite different from the function of the angels of the presence in
3:19; they are evil angels who have taken advantage of people by
exploiting the law, just as the principle of sin has used it.
Reicke's point would have carried more weight had he connected
the angels of 3:19, 4:3, and 9 with the Jewish concept of "guardian
angels" or "angels of the nations." This more general conception,
well established in Jewish thought (see Deut. 32:8-9; Dan. 10:1314, 20-21; Sir. 17:17; 1 Enoch 20:5; Jub. 15:31; Tg. Ps.-J on Gen.
11:7-8), takes into account both good and evil angels. This is the
direction that E. Percy takes Reicke's view when he says: "But
according to Jewish interpretation the angels were not only the
mediators of the law but also the guardians of the world and its
orders; as such they were for Paul the IctTporcoLand o&xov6Ltotto
whom the pre-Christian world was subject and in reality the agents
of this present age."31
L. Gaston makes this point as well, contending that the law was
administered to the Gentiles by the angels of the nations. He
argues, "The stoicheia seem to have exercised a certain positive
function in the administration of order in creation, but in a world
29
B. Martin, Christ and the Law in Paul, SupNovT 62 (Leiden: Brill, 1989), 35.
So also Longenecker, Galatians, 140.
30
So Longenecker, Galatians, 140.
31
Percy, Probleme, 165-66.
STOICHEIA
IN GAL.
4:3,9
63
32
L. Gaston, "Angels and Gentiles in Early Judaism and Paul," in Paul and
the Torah (Vancouver: University of British Columbia Press, 1987 [originally published in SR 11 (1982) 65-75]) 42-43.
33
J.D.G. Dunn, "The Theology of Galatians," in Jesus, Paul and the Law
(Louisville: Westminster/John Knox Press, 1990) 250.
34 On the
presence of apocalyptic themes in Galatians, see J.L. Martyn,
"Apocalyptic Antinomies in Paul's Letter to the Galatians," NTS 31 (1985)
410-24.
64
CLINTON E. ARNOLD
STOICHEIA
IN GAL.
4: 3,9
65
His explanation does have the advantage of clarifying why the two
terms IrtTponot and oixov6ototappear in the plural and are linked
(this is not explained well by recourse to the "legal" analogy). The
weakness of Scott's explanation is that he has remained noncommittal on the identity of the stoicheia. As we have already noted,
they should be seen as evil angels and associated with the "guardians and trustees" (indeed, the "taskmasters"!) of v. 2 who
enslave. This is consonant with the letter to the Colossians which
also makes use of Second Exodus typology to refer to the redemption of the people of God through the cross of Jesus Christ from the
tyranny of the authority of darkness and his powers of evil (Col.
1:13-14). The "god of this age" and his angels have blinded the
minds of the unbelieving-Jew
and Gentile-to prevent them from
seeing Christ (2 Cor. 4:4).
The stoicheiaare also integrally linked to "the world" (6 x6a[los),
that is, this present evil age. In 4:3, stoicheia is qualified by the
genitive Txo x6aopou.Because Paul can separate the term stoicheia
from its genitive qualifier (see 4:9), it is likely that IOUx6aOtou is his
own description of these angelic beings and that the whole phrase
is not a fixed title or expression. By the addition of xoUx6aoLouPaul
places the stoicheia into his two-age framework and makes them a
part of what he has described earlier as "the present evil age" (6
aixv 6 eiveaxCT7tovlip6o; 1:4).37 This accentuates the demonic character of these angels who will not have a share in the age to come. It
also brings these powers into close affiliation with the other forces
of this age: especially flesh (aapS; see Gal. 5:13, 16-17, 24; 6:8) and
sin (3:22).38 Later in the letter Paul says that the result of being
identified with the cross of Christ and thus experiencing his
redemption and adoption is, "the world has been crucified to me
and I to the world" (t?oil x6oAoS irxaupoat x&yo x60acpt; 6:14).
This anticipates what Paul says later to the Colossians, "you died
with Christ to the elemental spirits (stoicheia)" (Col. 2:20). The
x6oapoSis not solely the sphere of human activity, but is simultaneously the sphere of demonic activity which wields a powerful and
compelling influence on human behavior. This is most powerfully
illustrated by the term, xooCoxpXTop?g,used of evil spiritual
"powers" in Eph. 6:12 (cf. also Eph. 2:2).
37 See also Scheu, "Weltelemente," 81-83.
38
66
CLINTON E. ARNOLD
tS &ga7t0e9Oeia).
Certainly one needs to proceed with caution in allowlater
theological developments to help interpret earlier
ing
theological constructions. It is significant, however, that the plight
of the unredeemed is described by the same conceptual framework
in Galatians and in Ephesians. The major difference is the lack of
emphasis on the problem of being under the law in Ephesians, but
this can be explained by the completely different polemical setting
(i.e. there are no Judaizers in view in Ephesians).
The negative portrayal of the stoicheia is continued in Galatians
4:9 with their characterization as "weak" (9aOevil) and "poor"
H.D. Betz contends that these expressions come from the
(Trxcox&).
context of demonology.39 He points especially to Plutarch where
there are many discussions about why the demons are inferior to
the gods (see Plut. De Is. et Os. 373D; 393F). It is possible that Paul
is reflecting some of the language of contemporary discussions
about the relative power of gods and demons, but Paul certainly has
his own reasons for highlighting the weakness and poverty of the
stoicheia. This would include an understanding from his Jewish
background that the gods of this age are empty and worthless (see
Deut. 4:28; Ps. 115:4-8; Isa. 44:9-20; Wis. 15:15-19; Bar. 6:3-72,
see, for example, v. 17 [LXX = v. 15]: "For just as one's dish is
when it is broken, so are the gods of the heathen,
useless [&aXpeov]
when they have been set up in the temples. ").40 We know that Paul
can also speak of idols as demons (1 Cor. 10:20). Thus, I would
conclude with Bruce that the phrase "weak and beggarly" further
STOICHEIA
IN GAL. 4:3,9
67
"suggests that the a-olXetoc are demonic forces which hold in thrall
the minds of men and women who follow their dictates."41
Part of the deception of the demonic stoicheiawas in persuading
the Gentiles to regard them as gods/goddesses and worship them as
such. Hence Paul says that before the Galatians came to know the
one true God, they "served those who were by nature not gods"
To 6puacefit Ou'otV
0eoTt; 4:8). This comment clearly
(IbouXeU6cat-To
makes the best sense when one interprets the stoicheiaas demonic
beings. These pre-Christian convictions of the Galatians were in no
sense rudimentary religious concepts of a preparatory nature in
anticipation of their coming to maturity by turning to Christ. The
Galatian Gentiles made a fundamental change in their allegiances
involving a renunciation of their former deities; in short, they
experienced "conversion."
Once again we may conclude that the stoicheiawere not the good
angels who gave the law, nor should the term be regarded as
expressing elementary principles of some kind. The negative
evaluation points much more in the direction of evil spirits working
their blinding, corrupting, and deceiving influence on Jew and
Gentile alike to enslave them and keep them from a knowledge of
God and the truth.
The Torah and the Old Aeon
In Gal. 3:23-25, Paul employs apocalyptic two-age language to
contrast life under Torah with faith in Christ (note especially, "the
'coming' of faith" and "the faith about to be revealed [T7lv
Torah was given to regulate
[eDXXouaocvracmtv&roxxaXuyOvvalt]").
Jewish life (as a otaiaryoTyo)in the old aeon. Regardless of how we
understand the precise function of the law in the old aeon, we can
affirm that Paul clearly presents it as having a temporal functionuntil Israel reaches maturity. The "fullness of time" (x6 X7cXilpxoa
Gal. 4:4) has arrived, that is, the eschatological age has
-zo Xpo6vou;
dawned in the act of God in sending his son. Now, faith in Christ
renders life under Torah obsolete-Jews no longer have to remain
under the paidagogue.
With his emphasis on Scripture confining everything('ca iavoca)
under sin in the present evil age (Gal. 3:22), Paul implies even life
41
68
CLINTON
E. ARNOLD
STOICHEIA
IN GAL. 4:3,9
69
1991) 406-07.
70
CLINTONE. ARNOLD
48
STOICHEIA
IN GAL. 4:3,9
71
269); 11.23 (=
284-85); 11.25 (= 286-87). For the text, translation, and commentary, see J.G.
72
CLINTON E. ARNOLD
precedence set by 2 Enoch which links stoicheia and angels and the
conceptual framework of evil angels deceiving the Gentiles through
idolatry exhibited in the apocalyptic tradition and the Qumran
documents.53 Such a dual tradition with regard to a key term in
Paul's thought is not unusual; for example, he still chose to fill the
with his Jewish content in spite of the fact that
Greek term Luariplpov
it was a term in common use as a description of the initiation rite
of certain pagan religions.
Therefore, as G. Howard correctly notes, the problem for the
Galatian Gentiles before they turned to Christ, "was that they were
enslaved to evil spirits who darkened their minds and led them into
54
idolatry.
The Danger Facing the Galatian Christians: Embracing Torah Means
Returning to the Domain of the Powers
Paul's burden in writing Galatians 4 was to prevent the Galatian
believers from returning to the dominion of the stoicheia. For Paul,
taking up the Torah was tantamount to being reenslaved by the
same powers that
demonic powers of the present evil age-the
enslaved them when they worshipped idols.
The precise nature of the Torah observance advocated by the
judaizing opposition has been a matter of debate. Although it is far
beyond the scope of the present work to enter into a full discussion
of all the issues related to this problem, the basic contours of the
issue are clear. The opponents were insisting that the Galatian
Gentiles abide by the laws of the Torah. This included, above all,
a demand that the Galatians submit themselves to the rite of circumcision. It is likely that they also enjoined the Galatians to abide
by the food laws of the Torah as well as observe the festivals and
sacred days.
53
Thus, it is morelikelythat Paul is reflectinga traditionalJewishuse of the
termthan creativelycoininga freshuse of the word;PaceLongenecker,Galatians,
STOICHEIA
IN GAL.
4:3,9
73
andExegetical
ontheEpistletotheGala193;E. de WittBurton,A Critical
Commentary
74
CLINTON E. ARNOLD
60
61
62
63
Betz, Galatians,217-18.
Betz, Galatians,216-17.
Betz, Galatians,205.
Dunn, Galatians,229.
STOICHEIA
IN GAL.
4:3,9
75
76
CLINTON
E. ARNOLD