Advent and the Hope of Resurrection (Lecture Notes)

I lectured at First Baptist Church of Santa Ana (my home church), and this my lecture. I went largely off-script, but this might be of help to some of you.

Thanks

Because of the recent terror attacks in San Bernardino, we are reminded of many facets of what it means to be human. Excluding the contentious nature of political discourse, I’m going to focus on two very specific theological points that have direct relevance for our modern Christian context. Because time is limited, I will be primarily focusing upon 1 Corinthians 15, with several additional comments concerning Romans 8 and Psalm 110, as well as other Second Temple Jewish texts.

Before we begin, we need to determine what “death” actually is. Many modern theologians (and not a few ancient ones!) seem keen on defining death as separation of body from soul (or spirit), and the whole matter of death becomes spiritualized almost to the point of being gnostic. Since Christians are not Gnostics (!) we need to look over how Death is viewed in Scripture.

In the Psalms, death is utilized in poetic form, and is most often simply intended to communicate the loss of life. For instance, Psalm 34:21 says, “Evil brings death to the wicked, and those who hate the righteous will be condemned.” Paul writes in Romans 5:10, “For if while we were enemies, we were reconciled to God through the death of his Son, much more surely, having been reconciled, will we be saved by his life.” Notice the pattern: “death” means death. While “death” can be used in a stylized or metaphorical sense, it largely refers to the loss or extinction of life that makes a human person animated. The heart stops, the brain ceases, and all that kept us moving ceases.

A happy concept, to be certain!

The first theological point has to do with kingship and literary personification or typology. This is a wider point, but it is a major factor in Pauline theology. To put it in perspective, we often think about Paul working from problem (human sin, justification) to solution (Christ’s death as an atoning sacrifice). However, it is necessary to reconsider this configuration.

Putting it succinctly—which is hard to do for New Testament students—Paul operates not with a problem to solution formula, but rather the opposite: Christ is the solution, but to what problem? Why was Christ raised from the dead? In the Old Testament, it was the death of the animal that was necessary for atonement. The animal was not then resurrected to eternal life! It simply stayed dead, having made its own sacrifice.

Christ’s resurrection, then, is a disruption of something. But what? To put a finer point on it, we do not have a New Testament without the resurrection of Jesus. I’m going to offer two considerations for this, and I’d love pushback, or complements, or both! So here we go.

When Paul writes in Romans 5:14, “Yet death exercised dominion from Adam to Moses…” he is likely talking about physical death. Death here is the Greek noun θάνατος (thanatos), and it is articular—that is, it has a definite article that specifies or intensifies the noun (ὁ θάνατος: ha thanatos). Thus, death here is “Death” with a capital D. This Death is said to have “reigned” (ἐβασίλευσεν: aorist active verb) or “exercised kingship.” Death, from Adam, was the one who ran the show, so to speak. We know this from the Old Testament, specifically Genesis 3, where Adam and Eve are addressed as “you are dust, and to dust you shall return.” Mortality is imposed upon our ancestral father and mother as a consequence of sin, and thus, as Scripture and the Christian tradition affirm, we now die.

A point of consideration is that, to be immortal and able to sin with impunity, is a horrific thought. It would affirm that Death cannot be destroyed, and that Sin will eternally exist in God’s good creation. The very presence of human Death demands a response, but we do not know what this response is, or even if this problem is even a problem. Death, for us, is often just a sad reality.

We are subjected by this Death, brought about by Adam and Eve. The verb ἐβασίλευσεν occurs five times within Romans 5 (v.14, 17, 21) and each time it is connected with death and contrasted with life.

V.14: … ἐβασίλευσεν ὁ θάνατος… (“Death reigned…”)

V.17: … ὁ θάνατος ἐβασίλευσεν διὰ τοῦ ἑνός… (“Death reigned through the one…”)

V.17: … ἐν ζωῇ βασιλεύσουσιν διὰ τοῦ ἑνὸς Ἰησοῦ Χριστοῦ (“…will reign in life through the one Jesus Christ”)

The second use is a future indicative verb, namely, we “will reign” through or because of Christ Jesus and he resurrection. The Greek word ζωῇ refers to life in all it’s fullness, and here it refers to physical life—namely eternal life—because of the contrast with Death.

V.21: … ἵνα ὥσπερ ἐβασίλευσεν ἡ ἁμαρτία ἐν τῷ θανάτῳ (“so that, just as Sin reigned in Death…”)

Death and Sin here are articular, and the use of the preposition “in” (ἐν) illustrates a contrast between the evocative idiom, “In Christ” that dominates Paul’s thinking. To be “in Christ” to be included in the people of God, to be regarded as a firstborn Son or Daughter, a full member who participates in the Kingdom of God.

V.21: … χάρις βασιλεύσῃ διὰ δικαιοσύνης εἰς ζωὴν αἰώνιον διὰ Ἰησοῦ Χριστοῦ τοῦ κυρίου ἡμῶν (“so grace might reign through righteousness into life eternal through Jesus Christ our Lord”).

The second use is an aorist subjunctive, indicating the hope of the future. In every instance, Death in Romans 5:12-21 is articular, intended to communicate the destructive kingship of Death. Death is King. Death controls our lives, and exercises dominion over our mortal bodies by claiming them for itself. We see this every time we turn on the television, get on the Internet, or open a newspaper.

We know no other reality other than death. As Paul says in Romans 6:23, “For the wages of sin is death [θάνατος], but the gift of God is eternal life in Christ Jesus our Lord.” The contrast between physical death and physical life is intentional; there is nothing abstract about it.

Yet.

As is evident throughout 1 Corinthians, division and strife lie at the heart of the conflict in Corinth (to borrow a phrase from Ben Witherington), and 1 Corinthians is meant to assert a solution. Paul already knows what the problem is, but outlines their problems in order to pry their grip loose.

For Paul, then, Death is an enemy—the last or final enemy. In 1 Corinthians 15, we see into the very heart of Paul’s solution:

Then comes the end,[g] when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death.

The use of ἐχθρός (“enemy”) is fairly common throughout the New Testament, being used a little over 30 times. In Paul, it seems to refer to a hostile person or concept, an antagonism that suggests that which is negative and opposite of God or the truth. In the Gospel of Matthew, in chapter 5, Jesus says, ““You have heard that it was said, ‘You shall love your neighbor and hate your enemy’ (ἐχθρόν) But I say to you, Love your enemies (ἐχθροὺς) and pray for those who persecute you…”

An enemy is that which counters you, betrays you, and seeks your destruction for their own personal gain. Death, for Paul, is the final enemy. The ἔσχατος enemy: final, end, concluding. After Christ, fulfilling for Paul the role of YHWH in Psalm 110:5-6, has “put his enemies under his feet” (see Psalm 110:1), Christ then moves onto the final enemy.

Here, in v.26, Christ “annihilates” (καταργεῖται: present active middle/passive) Death. Mostly likely, the use of the verb indicates a both/and scenario. By Christ’s resurrection, we see the first fruits of the defeat of the final enemy. But since we await Christ’s glorious return, we do not see the final defeat of this evil entity. We know this because we still die. We do not have actualized eternal life.

But because Christ is described as the “first fruit” (ἀπαρχὴ) of the resurrection, those who die before Christ’s return will be resurrected to eternal life, to witness the final death of Death—the enemy that took their mortal body and killed it. Our resurrection, then, is our vindication, and thus we stand and watch as all of God’s enemies are destroyed and utterly removed from all creation.

There is no room for Death in God’s kingdom. God cannot have any enemies when God is “all in all” (v.28).

So where does this leave us?

Without the resurrection of Jesus, we don’t have a new testament. Without the resurrection of Christ, we will all die and turn into nothingness, never to be found again. Without the resurrection of Christ, we might as well live our lives as heathens, unbound by Law or Covenant, because there is nothing for us.

But, brothers and sisters, Christ IS risen. So how do we live?

We are “waiting for the redemption/reconciliation/liberation of our bodies” in Romans 8:23 (ἀπεκδεχόμενοι τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν), and we can now live as brothers and sisters, destined for eternal life, knowing that all the terrorism, sexism, racism, violence, and oppression in the world will ultimately be expunged from God’s creation, and that our bodies are precious to God. We hope for the future, based on this little baby, born of a virgin. We confess that great ancient creed:

We believe in one Holy Catholic and Apostolic Church.

We acknowledge one baptism for the forgiveness of sins (they were good Baptists!)

We look for the resurrection of the death and the life of the world to come.

Amen.

Live into the hope of your resurrection, be a witness to those who desperately need the good news of Christ’s ultimate triumph over death, and never forget what the Angel Gabriel said to the blessed Mary in Luke 1:

“Do not be afraid, Mary, for you have found favor with God. And now, you will conceive in your womb and bear a son, and you will name him Jesus. He will be great, and will be called the Son of the Most High, and the Lord God will give to him the throne of his ancestor David. He will reign over the house of Jacob forever, and of his kingdom there will be no end.”

Advent, then, is about hope and confidence and the solution. The solution to the problem of Sin and Death is the resurrection of the Son of God. Thus, we can see the problem all along, and our hope can thus be reoriented towards the resurrected Christ, in whom we live.

Christ’s kingdom will have no end, and our hope, as the community of God, is to remember, to cherish, and to act accordingly with our future resurrection into eternal life. We do not live in fear, but rather we empower others to live into Christ. The evening news is not the last word. May we bless God and one another with these words.

Thank you.

With Upward Eyes of One: Notes on Ephesians 2:11-22

Last Sunday, Allison and I preached at St. Barnabas Episcopal Church (our home church). Allison tackled v.11-16, and I focused on the latter half of our passage for liturgy. It was a truly invigorating experience. Here are my scattered notes, including initial notes I did on v.11-16. 

Enjoy!

In many ways, Ephesians 2:11-22 is a highly systematic compression of Paul’s work in Romans 1-3 and 9-11. For example, Romans 3:9 states that “both Jews and Greeks are all under the power of sin” (CEB), and even states to the potentially boastful Gentiles in 11:21 that “If God didn’t spare the natural branches, he won’t spare you either” (CEB). There is this sense of unique racial and ethnic tension that runs through Romans and Ephesians. However, the tension between Jew and Gentile has been abolished in Christ, removing any tension between the two groups, who have now become one.

We can find plenty of what God has done in Christ in the first major pericope in Ephesians, 1:3-14. In this text we find a reference to “the saints” (τοῖς ἁγίοις), which seems to presuppose the entirety of the new group in Christ Jesus (v.1b). This may be confirmed in v.3 where we (ἡμᾶς; plural pronoun) are blessed by God in Christ, indicating a wide net of people who are already included in the people of God. We see this sense of unity already assumed before we’ve even gotten to our main text. Remember, this is a church that is being written to, not a singular individual.

V.11 begins with an admonition to “therefore remember” (Διὸ μνημονεύετε). Because of Gentiles being “dead” in 2:1 (νεκροὺς), we “Gentiles” (ἔθνη) have now been “brought near by the blood of Christ” (V.13). This is made clear by the adjacent references to “alienation” and “strangers” in v.12. V.13 caps off v.11-12 by asserting that we are now “near” to one another and not separate.

V.14 asserts that αὐτὸς (the implication is that αὐτὸς refers to Christ given the immediate previous reference to him in v.13) “is” (ἐστιν: present) “our peace” (εἰρήνη ἡμῶν). The use of εἰρήνη occurs quite prominently in Paul’s opening addresses to his churches, specifically the εἰρήνη of God or from God. Specifically in Ephesians 1:2: “grace and peace to you from God” (ὑμῖν καὶ εἰρήνη ἀπὸ θεοῦ). Conflict undone. Or hesed (Allison’s note).

Because of Christ who, having made (ποιήσας) us one (ἓν), the barrier has been “broken down” (λύσας). However, λύσας seems more apt at describing something that has been (or is being) destroyed or dissolved (λύω; the root). F.F. Bruce notes that “not only has [Christ] reconciled his people to God through his death but he has reconciled them to each other” (Bruce, Commentary, 295). However, it seems premature to conclude that this reconciliation has already been accomplished with one another, as we are still a church divided. The foundation has been laid, but we have stopped building a place of unity for one another.

Thus, v.14 is a call in some sense for active participation with one another, as disciples, as parents, as brothers and sisters.

In v.15, John Muddiman writes, “As revealed Scripture and prophecy of the coming of Christ, the Old Testament Law still has an important place (see Rom. 3:21); it also provides moral guidelines of continuing validity (1 Cor. 10:11); it is only in its regulative and statutory aspects, the element of external compulsion, that it is no longer needed, because the spirit of freedom in Christ achieves the same end by other means and without the cost of creating division between Gentiles and Jews.” (Muddiman, 133).

The emphasis on the “annulment” of the Law and her ordinances results “in one new humanity” (εἰς ἕνα καινὸν ἄνθρωπον) by “making peace” (ποιῶν εἰρήνην). This εἰρήνη occurs 8 times in Ephesians, and seems to suggest a focal point in assuming unity: you cannot have εἰρήνη without the unity of the body.

Within v.16, we see a continuum with the conjunction καὶ and the subjunctive ἀποκαταλλάξῃ, “and might reconcile” the both, which is an adjective that qualifies the previous group of Jew and Gentile, specifically with it being in plural form (ἀμφοτέρους). The subjunctive indicates an aspect of accomplishment within the past (hence the aorist tense), with implications towards the future (hence the subjunctive active tense). A key component of this is the “already, not yet” aspect of Christian theology: for example, we await the redemption (or liberation) of our bodies, certain and yet hopeful for that which comes later, on the basis of the previous resurrection of the Son of God. The language of reconciliation appears in 2:16, specifically in a tense only found here. The 3rd person singular aorist subjunctive (ἀποκαταλλάξῃ) specifically states that “he might reconcile.” The use of subjunctives throughout this passage seems paradoxical: this is something that has been accomplished, and is something that is in the process of being accomplished.

We have been reconciled; how now do we live as a reconciled people? The text specifies a specific sequence of events: ἐν ἑνὶ σώματι τῷ θεῷ διὰ τοῦ σταυροῦ (…in one body to God through the cross); this reconciliation in one body (the united church) has happened (and must continue to happen) because “by putting to death the hostility in him [Christ] (ἀποκτείνας τὴν ἔχθραν ἐν αὐτῷ). V.16 speaks very strongly—in violent language—of destruction or death. In this specific form, it is used to refer to the slaying of a person in John 16:2. The use of the aorist participle ἀποκτείνας reveals that this hostility is being utterly destroyed, or even killed. The NRSV captures this tense perfect when they write: “putting to death.” Paradoxically, it is the process of being destroyed or abolished or dissolved.

Christ’s proclamation of peace involves those who were far (Gentiles) and those who were near (Jews). Through the life and death of Christ all people now have access to God, and this access results in peace for both parties. There is no impartiality or discrimination in Christ. This access results in one people group being united together, knit together, into one new humanity.

Christ is seen here in Ephesians as the point of integration where the construction of the new building is to take place: the temple of God which is comprised of God’s people. Christ is at the center of this reconciliation, and has set a base for how the church is to be knit and built together. The church, in other words, is an organic being, comprised of many members all on a level playing field.

Verse 19-22 seems to comprise a singular sentence, focusing on the continual aspects of unity in Christ. Here in v.22, then, is the climactic statement: we are in the process of being knitted (united) together. The entirety of v.11-22 is so focused on the body of Christ being united and knit and integrated together that we almost miss the simplicity of this: in Christ, we are one. Jews and Gentiles are thus one new humanity, not two. They are not two groups living under one roof, they are one body, living under the holy auspice of God through Christ in the power of the Holy Spirit. They are not separate but equal groups; rather they are one group period. While there are differences within the family, nevertheless they are one family.

This has happened because Jesus has died and been resurrected, offering himself as an end to the hostility between ethnic divisions. Now, as diverse believers in him, there is no “me” and there is no “us versus them” – there is “us.” As we await the consummation of Christ’s kingdom, we live as a holy body, a sanctuary dedicated to reconciliation and unity for one another.

Reconciliation with Christ means reconciliation with one another.

This does not mean I lose my distinctiveness, but that you and I are fully embraced members of my new family in Christ. And that is the central point of this passage.

• What is the solution to these barriers or dividers? What concrete practices can we invoke? An example for myself, I was instantly welcomed and assumed to be part of the family when I came here. That is a positive breaking down of any potential barriers. How then, as the church universal, can we bring about reconciliation for all people?

The NOW and HOW of this reconciliation. 

Here is my own (rough!) translation of v.17-22. 

17.

Greek: 
καὶ ἐλθὼν εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακρὰν καὶ εἰρήνην τοῖς ἐγγύς·

My translation: 
And having come, he proclaimed peace to you who were far off and peace [to you] who were near.

Building off of the previous verse (v.16), we have a powerful statement of about peace for those who were far and those who were near. This proclamation includes a double repetition of “peace,” which indicates that this affects both Jew and Gentile; there is not partiality between both groups. The Jewish people who were close have peace, and the Gentiles who were far have peace. The grammatical construction explicitly includes εἰρήνην for both gentile and Jew.

The coming of Christ is the focal point of ἐλθὼν: his coming indicates what is to take place: peace and unity for his one people.

There appears to be an intertextual echo to Third Isaiah 52:7 and 57:19, and they have been combined to form a singular concept: peace for those who were far and near.

How is this peace enacted? It is explained in v.18.

18.

Greek: 
ὅτι δι᾿ αὐτοῦ ἔχομεν τὴν προσαγωγὴν οἱ ἀμφότεροι ἐν ἑνὶ πνεύματι πρὸς τὸν πατέρα.

My translation: 
So that through him [Christ] we both have [Jew and Gentile] access in one Spirit to the Father.

Present active indicative verb: ἔχομεν – this is something we, as a Church, have now. The plural form includes all members of the church universal; all now have access to God through Christ in the power of the Spirit (Rom. 5:2).

Through the life and death of Christ all people now have access to God, and this access results in peace. There is no impartiality or discrimination in Christ.

19.

Greek:
῎Αρα οὖν οὐκέτι ἐστὲ ξένοι καὶ πάροικοι ἀλλὰ ἐστὲ συμπολῖται τῶν ἁγίων καὶ οἰκεῖοι τοῦ θεοῦ

My translation: 
So now you are no longer strangers and aliens, but rather you are fellow-citizens with the saints in the household of God.

Because of v.18, we are all fellow-citizens and members of God’s household. The conjunction (καὶ) includes the household members, as the issue of citizens and household bring two separate spheres of life together into one.

20.

Greek: 
ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Χριστοῦ Ἰησοῦ,

My Translation: 
Having been built together on the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.

The only other use of “cornerstone” in the New Testament is found in 1 Peter 2:6, where the author is quoting the Old Testament: “See, I am laying in Zion a stone, a cornerstone chosen and precious; and whoever believes in him will not be put to shame” (Is. 28:16). Christ is seen here in Ephesians as the point of integration where the construction of the new building is to take place. Christ is the center of this reconciliation, and has set a base for how the church is to be knit and built together.

21.

Greek: 
ἐν ᾧ πᾶσα οἰκοδομὴ συναρμολογουμένη αὔξει εἰς ναὸν ἅγιον ἐν κυρίῳ,

My translation: 
In whom [Christ Jesus] the whole building is being knitted together, growing into a holy temple in the Lord.

A reference to αὔξει (growing, increasing) is found in the parallel text in Colossians 2:19, where the body “grows” from God. The knitting of the body together is akin to a building being built is a temple in the Lord. Together, as Christians, we comprise something holy. The picture is of complete and holy unity.

This process of growing implies progression towards a singular goal, a goal that will be actualized when Christ comes to restore his kingdom.

22.

Greek: 
ἐν ᾧ καὶ ὑμεῖς συνοικοδομεῖσθε εἰς κατοικητήριον τοῦ θεοῦ ἐν πνεύματι.

My Translation: 
And in whom you are also being knit together into a dwelling place of God in the Spirit.

Because X, now Y. It has broader implications beyond Jew and Gentile.

Questions to consider:

• Given the church’s past and present history of segregation (white churches having only white members of affluence), how can the body of Christ work to remove these dividing walls? 
  
• There is a completed sense at work, and also a work in progress in Ephesians 2:11-22. How do we as a church see this as accomplishment, and as process?
  What kinds of obstacles do we as a global church face for reconciliation? What obstacles do we as a congregation face for reconciliation? What barriers or dividers do we have?
  
• What is the solution to these barriers or dividers? What concrete practices can we invoke? An example for myself, I was instantly welcomed and assumed to be part of the family when I came here. That is a positive breaking down of any potential barriers. How then, as the church universal, can we bring about reconciliation for all people?

Suffering and Triumph: An Analysis of Philippians 1:12-30

Paul’s words in Phil. 1:12-30 are often used as a reminder for Christians to “persevere” and “be faithful”; these words, though certainly helpful, are often chanted by brothers and sisters who believe they are in dire straits. Ancient suffering is viewed as superficially equivalent within a first century Western context, and this raises the concern of death in v.21-24. It has become necessary to revisit the paradoxical themes of triumph and suffering within Paul’s personal letter to Philippi.

The letter genre that seems to fit Philippians 1:12-30 is paranetical topoi and maybe gratitude. This is could be due to Paul’s emphasis on “joy” and “rejoicing” throughout this section. 1:12-30 is the follow-up from 1:1-11, beginning with “I want you to know.” This phrase implies a break between sections, moving us in a new direction and suggesting that Paul is intending to update his readers after assurances and prayers (V.8-11). The themes in v.12-30 (joy, love, goodwill) are hinted at in v.1-11 and are to be more fully developed in v.12-30.

Paul’s brief reference to his “imprisonment” (v.13-14) suggests that he was likely under the authority of “the whole imperial guard” (v.13).[1] Where would there be bases of operation for this “impartial guard? Paul speaks of πραιτωρίῳ and some other cognates (c.f. πραιτώριον) appear in Matthew (27:27), Mark (15:16) and John’s (18:28, 33; 19:9) gospels during the crucifixion narratives. Is this theological intentional and significant?

While Paul’s precise location is nebulous, his comments about the motivations of those who profess Christ (v.15-17) are clear and may push readers of Paul to carefully consider the motivations of those who preach the gospel, (“proclaiming from envy and rivalry vs. goodwill” and “love”) since it does not seem to concern Paul as of now (v.18; though see 3:2). Was this an ethnically diverse congregation? Paul ultimately believes that how “Christ is proclaimed in every way, whether out of false motives or true,” he will rejoice (v.18-19).

Once Paul has spoken of his hope in deliverance (v.19-20), he then turns to his desire “not to be put to shame.” This phrase echoes Psalm 119:6, where the Psalter proclaims that those look upon God’s commandments “will not be put to shame.” This phrase appears throughout Psalm 119 (c.f. v.31, 46, 80 and 116). Paul’s hope is to exalt Christ with his body, through life or death. In the backdrop of imprisonment, the πραιτωρίῳ, possible disunity amongst the believers (4:2-3), and the opponents in Philippi (1:27-28; 3:2), Paul’s joy is manifested in “boasting” only of Jesus Christ and—subsequently—not of Rome. This will lead to the Christ “hymn” in 2:6-11 where the exaltation of Christ is hinted at already in 1:20 where Jesus “will be exalted (μεγαλυνθήσεται)…whether by life or by death.” Paul will exalt Christ by his death by the manner of his life and by his sufferings (v.21-24). His desire to be “with Christ” may be a Christological claim, possibly echoing Hosea 11:12: “But Judah still walks with God and is faithful to the Holy One [my emphasis].” The echo may illustrate Paul’s relationship with Christ as a suffering one who was yet faithful.

The references to “flesh” (v.22, 24) and “body” (v.21) may illustrate that Paul does not believe that σὰρξ and σώμα may to be used interchangeably and I wonder if this reveals that Paul does not have an entirely negative view of σὰρξ. Rather, he views it as something preferable. The comparative adjective κρεῖσσον is translated as “better” (NRSV; CEB) and “is more necessary for your sake” (NASB). Is Paul thinking from a dualist or monist perspective here?

Suffering is dominant in the Old Testament (Ps. 4:2; 9:13 with its reference to “shame”). Paul may also be invoking the servant song in Deutero-Isaiah 52:13-15 as an intertext, where the servant “shall be exalted and lifted up.” In essence, the “suffering” of Deutero-Isaiah 53:3, together with Paul’s repeated emphasis on “boasting” and “joy” throughout Phil. 1:12-30, establish the paradox of gladness in suffering for the sake of Christ. This may also be a reference to martyrdom, as Paul intimates elsewhere that the dead in Christ will rise first (1 Thess. 4:17). Imitation is thus a primary point for Paul here, and Christ will be the ultimate example of imitation in ch.2. Because of Paul’s conviction of this (v.25-26), he participates with the Philippian community, sharing with them “abundantly” as they boast “in Christ Jesus.” The Old Testament backgrounds demand further research.

The use of the adverb Μόνον in v.27 may indicate that Paul has moved away from his circumstances and applies the previous section to the Philippians. The emphasis on unity (“one spirit”… “one mind”) illustrates the probable conflict brought by “opponents” in v.28. This is the first time Paul has said he’s heard of troublemakers in Philippi, and there is little indication about how he’s heard of these adversaries (c.f. 1 Cor. 1:11), though his co-worker Epaphroditus may have told him these things while in his presence (2:25; 4:18).

God has given believers the chance “to believe” (πιστεύειν) but also “to suffer” (πάσχειν). These two active infinitives suggest that Paul views them as a consequence of the other: belief, followed in conjunction (ἀλλὰ καὶ) by anguish. Paul’s conclusion asserts that modern Christians who have not suffered—unlike many of their ancient brothers and sisters—should reevaluate their lives in light of ancient tragedies. We do not come to Christ in order to have a safe reality; we come to Christ because He is the only King that saves. Paul brings his argument around with a bittersweet reminder that he is still in his previous condition (v.30).

Paul’s suffering has still not ceased, despite his continual joy.

NQ

[1] πραιτωρίῳ (imperial guard) is elsewhere used in its dative neuter singular form in Acts 23:35: Paul is to be placed in Herod’s headquarters, which may suggest Rome or Ephesus as a possible place of writing.

Resurrection as Liberation (Rom. 8:23)

τὴν ἀπολύτρωσιν τοῦ σώματος ἡμῶν.

“…the liberation of our bodies.” Romans 8:23b.

All of creation has been groaning under the bondage of slavery and the forces of death. In some sense, human beings are tied to this. A certain echo can be found in Exodus, where Israel was under the oppression of a foreign power.

Paul seems to press this into something more unique, as we await the “ransom” or “liberation” of our bodies. The genitive use indicates that this ransom is not “from” or “out of” our bodies, but rather ransoming’ of our bodies.

The flesh (that is, the entirety of the human person) is ransomed, likely from death.

The reference to the “απαρχηε” (first fruits) is likely in line with Paul’s view of resurrection, with Christ as the “απαρχηε” of the resurrection (1 Cor. 15:20-28). In that context, Death is seen as task-master, and death-dealer, as king or as one who reigns over (ἀλλὰ ἐβασίλευσεν ὁ θάνατος). The personification of θάνατος (with an article) likely indicates that Paul viewed Death as an impersonal yet ‘living’ force, something that had the ability to dominate or control. Yet, through the resurrection of Christ, θάνατος has no power over those who attach themselves to Christ. In this sense, we are liberated from the oppression of death. In the same way as Israel was oppressed by Egypt, Assyria and Babylon, so did God ransom them from said oppression.

Yet this is uniquely personal. It affects a corporate group of those in Christ, and yet it affects their bodies as well. It is the setting free of something from something.

The writer also indicates that Christ is a ransom in 1 Timothy 2:6 “αντιλυτρον,” though death is not within the immediate context and it is not certain what we are ‘ransomed’ from. Perhaps the “kings and those in authority” in v2. See also the ransoming of Titus 2:14 (λυτρώσηται), the purification of the people of God.

The adoption of us is the salvation of a people from death, from oppression. The body, both individually and corporately, is healed and restored. Resurrection, then, is liberation.

Just some thoughts.

NQ

Paul and the Gospel of God

I thought about going through the entire book of Romans to really deconstruct everything, but got hung up on the very first verse. Lucky me. The purpose I suppose is to really discover the text and avoid as much as possible reading into Paul what simply isn't there.

Anyway.

These are more musings and scattered thoughts. 

I got hung up on the phrase translated "gospel of God" rendered εὐαγγέλιον θεοῦ in the Greek New Testament 2nd Edition. The genitive ending of θεοῦ gives us "of." But, what would be the "gospel of God" according to Paul? It is quite reasonable to assume that the Χριστοῦ Ἰησοῦ phrase indicates that to whom Paul considers the εὐαγγέλιον to be located in Christ. However, it isn't made explicit in this opening verse.

Thankfully, Paul explains later in v16 that he is not ashamed of this εὐαγγέλιον for (γὰρ seeming to indicate an explanation) it is the power of God unto salvation for everyone who believes. Karl Barth says, "the Gospel is not a truth among other truths. Rather, it sets a question-mark against all truths" (1). Barth goes onto say that the resurrection is the δύναμις (power) of God (2).

In short, I think resurrection (ἀναστάσεως) is at the heart of Paul's gospel. Here are the seeds of Paul's εὐαγγέλιον which he explains in 1 Corinthians 15 and elsewhere. The δύναμις of God is shown forth in the resurrection. I think this is why Paul's εὐαγγέλιον ends not with a dead rebel but a magnificent appeal to not only the preeminence of Christ, but also that death itself is nowhere to be seen in 1 Corinthians 15:55. Death has been remade into the image of Jesus, restored beyond the grave.

Of course, this begins with Christology, as Scot McKnight suggests. This also goes far beyond what Paul says in the immediate context and far more beyond anything I am prepared to muse about at this present fading hour.

--Nick

Footnotes:

1. Barth, The Epistle to the Romans pg 35.

2. Ibid.

30 Days of Thanks: Day 9

This time, working my way through John in Greek is about as much fun as banging my head against a wall. However, I did notice one such thing:

I'm thankful that Bill Mounce has such a mellifluous voice, because if he sounded like Shaggy on a cough syrup binge, I would be stuck happily thumbing through the cliff notes. Which I kinda am already.

You?

--Nick