Powers of Darkness: Principalities & Powers in Paul's Letters

by Clinton E. Arnold

Satan worship. Witches. New Age channelers.The last two decades have witnessed a vast upsurge in occult activity. Scores of popular books have warned Christians of the dangers and urged them to do battle against these spiritual forces. Few books, however, have developed a careful biblical theology on demons, principalities and powers.Clinton Arnold seeks to fill this gap, providing an in-depth look at Paul's letters and what they teach on the subject. For perspective, he examines first-century Greek, Roman and Jewish beliefs as well as Jesus' teaching about magic, sorcery and divination. Arguing against many recent interpretations that have seen principalities and powers as impersonal social, economic and political structures, Arnold contends that the New Testament view is that such forces are organized, personal beings which Jesus defeated at the cross and will bring into full subjection at his return.In his concluding section Arnold suggests practical ways in which Christians today can contend with the forces of evil.A thoughtful, biblical look at an urgent challenge facing the church.

Genres: Biblical Studies, Theology, Christian, Nonfiction

244 pages, Kindle Edition

First published December 31, 1991

About the author

Clinton Arnold (PhD, University of Aberdeen) is the Dean and Professor of New Testament Language and Literature at Talbot School of Theology.

Dr. Arnold enjoys teaching, speaking and writing on various aspects of the New Testament. He has had a special interest in the historical and cultural setting of the letters of Paul. He is currently serving as the Vice President of the Evangelical Theological Society. Arnold is the editor of the four-volume Zondervan Illustrated Bible Backgrounds Commentary for which he wrote commentaries on “Acts," "Ephesians” and “Colossians”. He is the general editor of the Zondervan Exegetical Commentary on the New Testament for which he has written the volume on “Ephesians.” Arnold has published in Christianity Today and was a regular columnist for Discipleship Journal. His research articles have appeared in such journals as New Testament Studies, Novum Testamentum, Journal for the Study of the New Testament and the Journal of Psychology and Theology. Arnold, his wife and three boys are vitally involved in their local church.

Reviews

[Rick Dugan · Rating 4 out of 5]

A quickly prepared summary:

Arnold’s book is divided into three parts. The first addresses the supernatural worldview of the first century. Part two is a survey of Paul’s teaching on supernatural principalities and powers. And Part Three interprets Paul’s writings for today.

The stories of the New Testament are set among people who believed that “the supernatural realm exercises control over everyday life and eternal destiny.” (19) For example, the book of Acts records four stories of magic: the story of Simon the Magician who sought to buy the power of the Holy Spirit (Acts 8); Elymas, a Jewish magician who opposed Paul in Cyprus (Acts 13); the slave girl of Philippi who had a spirit of divination (Acts 16); and the burning of the magical books in Ephesus (Acts 19).

In addition to magic, Greco-Roman and Oriental religions shaped Paul’s teaching on principalities and powers. Astrology was also believed to have great influence over the affairs of humans. It was based on the belief that the universe operated as an integrated whole with each of its parts dependent upon and influenced by one another. Perhaps confronting an astrological worldview was in Paul’s mind when he wrote to the Ephesians about God’s predestination of the world. “Kosmokratores” in Ephesians 6:12 and “stoicheia” in Colossians 2:8, 20 and Galatians 4:3, 9 were words used also by pagans to refer to astral spirits.

The Old Testament provides clues concerning the Jewish belief about spiritual beings. False gods were referred to as idols. There are stories of witches, mediums and spiritists. An evil spirit came between Abimelech and the people of Shechem (Judges 9:23), tormented King Saul (1 Samuel 16:14-23) and inspired 400 prophets who advised King Ahab (1 Kings 22:1-40). And possibly the prophecies against the King of Tyre in Ezekiel and Isaiah ultimately pointed to Satan. Supernatural beings are also identified with nations in the Old Testament, and God can direct these beings in response to the prayers of his people (Daniel 10:12). During the intertestamental period, the belief in spirit beings grew as people viewed God as more distant and transcendent.

Chapter 6 is key in Arnold’s thought. In this chapter he explores whether or not Paul viewed principalities and powers as “projections of the abstract notions of personal, corporate and political evil” or as “spirits having their own independent existence.” (89) Paul used both Jewish and Hellenistic terms for spiritual beings. Paul attributes to Satan the blinding of unbelievers to the truth of the gospel (2 Corinthians 4:4), capturing some to oppose the ministry (2 Timothy 2:26), and enslaving people to live under the powers of the world (Galatians 4:3). Paul was concerned for new believers who were tempted to return to idolatry, which Paul equated with demonic influence.

Christ has overcome the devil and disarmed him of his greatest weapon: death. He did this on the cross. Faith in Christ makes possibly union with Christ, and the result is a new identity and a new kingdom where there is freedom from and victory over the principalities and powers that remain active in the world. Christ’s reign over them is shared with his followers, and his Spirit empowers them to be triumphant over demonic forces of influence. “In Christ” believers are secure, “wrapped in the arms of a loving God, forever protected and forever cherished.” (119)

Though believers are secure in Christ, the Enemy continues to wage his warfare against them. In Ephesians 2:1-3 Paul says that believers are enticed to sin by the world, the devil and the flesh. Possibly “the world” could refer to the systems, cultures and structures in which we live, which draw us away from God. The devil’s temptations are more personal. And the flesh is the inner impulse to do what is wrong.

In his chapter on spiritual warfare, Arnold states, “The best way to determine what spiritual warfare means for us now is to discern what it meant for Paul and his readers back then.” (149) Their view was likely more similar to contemporary non-Western views than to Western ones. Spiritual warfare involves power. It isn’t power simply to resist Satan, but also to love and live according to biblical standards. This power is personal and accessible to everyone who trusts in Christ.

Ephesians 6 is the go-to passage for spiritual warfare. The spiritual armor described includes 5 gifts from God and two responsibilities on our part. The spiritual warfare described “is primarily concerned with Christian conduct and spreading the gospel – not with exorcism or eradicating structural evil. The heart of spiritual warfare could best be summarized as resistance and proclamation.” (154) “The primary aggressive action the Christian is called to take in the world is to spread the gospel – the good news of salvation through the death and resurrection of Christ.” (157) Access to the power for spiritual warfare is prayer. This isn’t merely prayer for one’s self, however. We arm one another by praying for one another (Ephesians 6:18). So we pray to resist areas of personal vulnerability. We pray for the spread of the gospel. And we pray to arm one another for battle.

How are we to understand Paul’s teaching concerning principalities and powers today? Paul clearly believed in demonic principalities and powers who, through direct influence and false religions, were exercising control over the human race. However, today many regard them as mythical creatures symbolizing evil but without objective existence. Some, such as Walter Wink, equate them with evil political, social and economic systems – the “inner essence” of a person or organization. Arnold describes well the predicament in which the common westerner finds himself today: “If we accept at face value the Bible’s affirmation of the reality of evil spirits, we create an unbridgeable gulf between our world view and the prevailing Western world view. The crux of the issue … is the degree to which we should allow our Western scientific world view to determine our conclusions.” (176) So will our Western worldview critique the biblical one, or vice versa?

Arnold believes there is compelling evidence to believe the biblical worldview. First, because spirit beings are immaterial, it is impossible for science to prove or disprove their existence. Second, there are many types of evil for which there are not natural explanations. Third, it is only in the past 300 years that there has been skepticism regarding the existence of principalities and powers. Fourth, the majority of the world’s peoples continue to believe in spirit beings. As Paul Hiebert has asserted, Westerners have a blind spot when it comes to the supernatural – what he called our “excluded middle.” Our buffered existence shelters us from many of the experiences those in the non-Western world encounter. Fifth, even in the West many have encountered evil spirits. Sixth, the West is undergoing an “occult explosion.”

How is one to discern if Satan is exploiting a natural impulse, working through an evil system, or directly influencing a person? Direct demonic possession or attack usually involves bizarre behavior. When working through systems, corporations, governments or cultures, Satan often attacks biblical ethics drawing us away from godly values. When exploiting our flesh, he persuades us to surrender to sinful desires or temptations.

Arnold concludes with some helpful advice for Western Christians. First, re-evaluate your worldview in light of Scripture. Second, reflect on where the powers influence you most. Third, know who you are in Christ. Fourth, receive and appropriate God’s power in the Holy Spirit. Fourth, resist the evil one. Fifth, join with God’s people on mission.

[Jacob Aitken · Rating 5 out of 5]

In many ways this is a shortened version of his dissertation. But it can also function as a supernaturalist, evangelical response to the then (and now) current leftist evangelical fascination with “powers-talk.” It also documents how conservative evangelicals, thanks to some Charismatic influences, are taking the Bible seriously on principalities and powers.

It’s important to read Ephesians. It’s even more important to read the sections in Acts where Paul engaged in “Power Apologetics” against demons, magical grimoires, and riots.

The Stoichea

Arnold follows the RSV/NEB/TEV in reading the elemental spirits as personal beings, and not as abstract elements (Arnold 53). This seems to be the correct reading because it echoes Galatians 3-4 in seeing them as guardian tutors.

He has an excellent section on Judaism. I say excellent in general, for I will push back on some parts. He notes that Jews did have categories for the “demonic,” even if they weren’t as explicit as in New Testament times. This is true, but scholarship has since shed more light on this. Take Deut. 32:16-17. Most translations read something like, “They sacrificed to demons.”

By itself this isn’t too problematic, but it leads Arnold to draw some conclusions that are in tension with the rest of his work. Arnold writes, “Biblical writers attributed no real, independent existence to these deities. Instead they called them idols” (56). I know what he is wanting to do. He wants to safeguard against henotheism, and I commend that. But if he calls these entities demons, then he is forced to admit that they do have some kind of existence.

Sure, Zeus doesn’t exist. But I don’t see what exactly is gained by saying Zeus doesn’t exist, but the demonic presence behind Zeus does exist. But is that even what the text says in Hebrew? It says they sacrified to “shedim.” This is a territorial guardian spirit whose Akkadian root word connects it to the underworld. This doesn’t refute Arnold’s analysis, but it makes it much richer.

And while Arnold does posit some sort of pre-creation angelic fall, he realizes that the Old Testament never really says that. It posits Satan’s falling, to be sure, if only by implication.

Paul and the Powers

Fairly standard NT theology material here. Examines Paul’s use of “powers-language” and makes clear that gnosticism was not involved.

Contra Walter Wink

There has been a tendency in recent theology to equate the powers with socio-economic structures. Earlier theology would have seen the powers as influencing these structures but never identifying the two. He incorporates Paul’s use of “in Christ” language to negate any perceived need for a young believer to go towards angelic intermediaries, power-intermediaries, etc.

Hilariously, Wink commits the “illegitimate totality transfer fallacy” by arguing “that one term can be made to represent all the uses” (quoted in Arnold 199).

The book ends with practical guidelines for spiritual warfare today. He understands that belief in "Powers" and "spirits" today bothers Christians, even professed conservative ones. And he doesn't back down. The bold believer is one who affirms the reality of shedim, powers, demons, etc., and is willing to engage them in spiritual warfare.

[Lee Harmon · Rating 5 out of 5]

For our struggle is not against flesh and blood, but against the rulers, against the authorities, against the powers of this dark world and against the spiritual forces of evil in the heavenly realms. –Ephesians 6:12

This is a fascinating five-star book by a guy who believes in demons. He reasons that because belief in the spiritual world of demons and angels was prevalent among New Testament authors, we should believe the same today. In the preface, Arnold states “If we want help from the Bible for dealing with the problem of evil, we must be willing to take seriously what the Bible takes seriously: the intense involvement in life of a figure named Satan and his powers of darkness.” However, Arnold’s beliefs (other than the occasional call to take these things seriously) do not get in the way of excellent research into Biblical Demonology, and I thoroughly enjoyed his book.

I think Arnold is correct in stating that virtually everyone in Jesus’ day believed in such powers, and in astrological signs. Witches, demons, magic, divination, these things were to be feared and opposed. Angelic battles in heaven drove the fortunes of the nations they represented on earth.

By the time of Jesus, opposing gods were no longer considered on par with Yahweh, and were relegated to the level of demons or mere idols. The Serpent of Eden was unanimously equated with Satan by the early church (and still is today by many Christians). The church fathers strongly believed Satan himself animated the gods of the nations with his powers of darkness, based largely on the writings of Paul. (Note that Arnold takes the conservative approach of assuming Pauline authorship of all the letters traditionally ascribed to him, and that he leans quite heavily on the book of Ephesians.) Paul is not alone in emphasizing dark powers; the book of Acts records four instances of magic and divination, and Jesus often performed exorcisms, but Arnold’s study relates to Paul.

Unless you’ve studied the topic, many of Paul’s references to dark powers may not be obvious. All of the terms Paul used for the powers can be found in Jewish documents of the Greco-Roman period, so scholars agree on what they imply. The Testament of Adam lists the angelic powers according to their various orders, from the lowest to the highest. The lowest order is angels, followed by archangels, archons, authorities, powers, dominions, and then the high orders, thrones, seraphim and cherubim. Paul seemed unconcerned about rank and order, but used many of these words.

Only by really immersing yourself into first-century beliefs can the writings of Paul be put in perspective, and Arnold does this. His insistence that such dark powers surround us today brings Paul’s superstitious world even more alive. Great book.

[Scott · Rating 4 out of 5]

The book delivered what it promised

The book was a good survey of Paul’s demonology. It was reflective of the world 20 years ago, so a little dated.

The kindle version I read was not very good.

[M T · Rating 5 out of 5]

Excellent academic and biblical study of the powers of darkness, highlighting the activity of the powers of darkness back in the time that the Apostle Paul wrote his epistles and how the powers operate in both our individual lives and in society at large today.

[Chrisjan Gilfillan · Rating 2 out of 5]

This was worth the read. I however expected to get a bit more insight into some specifics of the powers of darkness which was not what the book was about. But still very important things were said.

[Lindsay John Kennedy · Rating 4 out of 5]

This is the conclusion from my full review http://wp.me/p2YKx0-1mr

One may disagree with Arnold on some details, but the majority of Powers of Darkness is surely correct, and desperately needed to be received by the church. It is regrettable that stereotypes often contain some truth: many who believe in the powers are Biblically ungrounded, with a anecdotally-based theology, and many who pride themselves on biblical fidelity are suspicious of all things supernatural and miss what is written on the pages in front of them! The fact that a fairly small book with a narrow focus (powers in Paul’s letters) is so singularly needed to be read is as much an indictment of our culture as it is a compliment to Arnold’s scholarship and helpfulness. Powers of Darkness is certainly a much-needed corrective and/or wake up call for the church, but it is also one piece of the puzzle; more work will need to be done on the spiritual realm in the OT and rest of the NT for a comprehensive biblical-theology of the powers. Powers of Darkness faithfully serves its role in the race and it remains for someone to pick up the baton and run with it.

Perhaps most importantly, Powers of Darkness had a profound impact on me. Pretenses of objectivity aside, I was deeply moved by taking a long look at the Bible’s teaching on spiritual beings and warfare, and provoked to a renewed consciousness of their existence but Christ’s tremendous victory. Powers of Darkness gives a fresh appreciation for an oft-neglected and/or misunderstood aspect of the work of Jesus; I heartily recommend it as a carefully balanced, Biblically grounded, pastorally concerned, Christ-exalting work.

[ Many thanks to IVP USA for providing a copy of Powers of Darkness in exchange for a review. I was not required to review the book favourably. ]

[Bruce Morton · Rating 4 out of 5]

Clinton Arnold's look at the powers of darkness in Paul's letters gets at the starting place of the apostle. Paul sees a turbulent war swirling around and through the provinces of Roman Asia and beyond. His letters are written with the firm conviction that the risen Jesus has for all time opened a window into a spiritual realm to often forgotten in the twenty-first century West. Arnold urges that we avoid blindness to the "ruler of the kingdom of the air." (Eph. 2:2) An important read.

[Daniel · Rating 5 out of 5]

Book had a nice balanced approach, for most part. Nice use of historical context.

[Joshua]

Good exposition of the Scriptures. I actually finished it a couple of weeks ago, and now I'm not sure where I put it!

[Charles Curtis · Rating 4 out of 5]

Very well balanced treatment of a subject badly neglected, especially in the church. Also, a very interesting portrait of 1st century religious life, in Greco-roman society.