efm year 2 notes

Lyle Brecht 7/25/09 EFM 2.21-22 THEOLOGY OF PAUL of 46

Lyle Brecht – 25-Jul-09 EFM 2.4 – THE WORLD TO WHICH THE WORD CAME Against a pagan (Hellenistic) world cynical about prayer, during Jesus’ day, Jews recited the Shema (the creed) and prayed the Tephilla (blessings) in the morning and the evening, and the Tephilla alone in the afternoon. Prayer was seen as an integral aspect of their everyday lives, at which they may have spent 3 hours each day. The Shema is a creed from the Torah consisting of Deut 6:4-9; Deut 11:13-21; and Numbers 15:37-41: “Hear, O Israel: the Lord is our God, the Lord alone. You shall love the Lord your God with all your heart, and with all your soul, and with all your might… By ~90 CE, the Tephilla commonly consisted of 18 benedictions. The first three benedictions of the Tephilla consisted of prayers 1) for the continuity of Israel’s covenant with God; 2) acknowledging God’s power to raise the dead; and 3) God’s sovereignty in their lives.1 The first benediction of the Tephilla was: “Blessed be thou Lord, our God and the God of our fathers, the God of Abraham, the God of Isaac, and the God of Jacob, God great, mighty, and fearful, most high God, Master of heaven and earth. Blessed be thou, Lord, the shield of Abraham.”2 Women were regularly present in the synagogue during worship services and maybe both women and children may have been included among the readers of the prayers.3 Women sat in the same room as the men during this period.4 Women could be elders or leaders of synagogues during this period.5 1 Eliade, Mircea, ed. The Encyclopedia of Religion “T” (New York: Macmillan Publishing Company, 1987) p. 310. 2 In ancient times writing down prayers was considered forbidden; scripture used for prayers was recited from memory. In public prayer at the synagogue, the reader prayed aloud before the congregation, which responded “Amen” to the blessing. It was not until ~500 CE that the Jewish prayer book, the Siddur or Seder Tefillot (after completion of the Talmud) was composed and came into general use in the synagogues. Landman, Isaac, ed. The Universal Jewish Encyclopedia Vol. 8 (New York: Universal Jewish Encyclopedia, Inc., 1942) p. 620 and Encyclopaedai Judaica Vol. 13 (Jerusalem: Macmillan Co., 1971) p. 986. 3 The synagogue’s central function was as a Beit Kenesset (House of Assembly; Beit Tephilla (House of Prayer) and Beit Midrash (House of Study) for the Torah (the Learning). Synagogue referred not so much to the place of worship, but means for a people being built up into holy habitation for God’s indwelling. The earliest synagogues consisted of small groups assembled in people’s homes for prayer, study and fellowship. The first reference to the synagogue is from ~300 BCE, but it probably existed during the Babylonian Captivity ~600 BCE and maybe even before then (EFM Lesson). 4 It was not until ~500-600 CE that partitions or divisions separating men from women were erected in synagogues and by the Middle Ages (11th – 12th centuries CE), the custom of separate seating for men and for women was universally practiced in synagogues (Levine, Lee I. The Ancient Synagogue: The First Thousand Years (New Haven: Yale University Press, 2000) pp. 472-490). 5 It was not until the ~ 4th Century when the norm for religious leadership became exclusively men (Levine, p. 477.


The pagan (Hellenistic) world of this time was paternalistic. Aristotle: “the state is divided nearly equally in half into its male and female population” [Nevertheless] “between the sexes, the male is by nature superior and the female inferior, the male ruler and the female subject” (Politics 1.1254b; 1.1269b). The Roman society regularly practiced segregation in public areas; along class, ethnic or gender lines.6 Josephus (joe-SEE-fus): “The woman, says the Lord, is in all things inferior to the man. Let her accordingly be submissive, not for her humiliation, but that she may be directed; for the authority has been given by God to man” (Against Apion 2.201). Under the Jewish purity laws the period of purification after childbirth was double when the child was a girl. A girl did not have the right to inherit property. A girl only acquired a name of her own when she had a son. Until then she was identified in relation to some other man – first her father, then when she was ~12 years old, her husband, when she was transferred from her father’s house to her husband’s house. Marriage was an obligation arranged between families. Women were considered “less clean” than men and a “perceived threat of pollution” to men.7 We get a different reaction toward women from Jesus in Mark’s Gospel.8 Look at 5 pericopes (per-IK-o-pees) in Mark illustrating Jesus breaking with the conventions of his day: Mark 1:29-31. The healing of Simon’s mother-in-law. Jesus healed her and she began to serve them. The word for “serve” used here is “diakoneo” (dee-ak-on-EH-o) the same verb used earlier of the angels ministering to Jesus in the wilderness (1:13) and it will be used next when Jesus speaks of his own mission; “The son of man came not to be served but to serve” (diakoneo - Mark 10:45; cf. Luke 12:37).9

6 However, in Jesus’ time, Plutarch in his On Virtuous Women provided examples where women could act aggressively in pursuit of honor when the men who should have acted aggressively failed to do so, conforming to the honor-shame society of Greco-Roman society (EFM Lesson). 7 Getty-Sullivan, Mary Ann. Women in the New Testament (Collegeville, MN: Liturgical Press, 1991) pp. 54-60, 69. 8 The Gospel of Mark was a revolutionary tract probably written ~late 60’s – early 70’s CE to a people whose lives were in danger from both the Roman occupation and Jewish leaders who were fighting this occupation. This was a time of massive political, social, and cultural unrest in the lives of the people to whom this apocalyptic gospel is written. For the Jews, apocalypse did not mean the end of the world. It meant an unveiling of the truth of God’s Kingdom in a manner that will change our lives forever (NT Wright video series on the four Gospels). The name “Gospel of Mark was attached to this writing by the end of the 2nd century CE. Clement of Alexandria cites Rome as the place where Mark wrote his Gospel (Brown, Raymond E. An Introduction to the New Testament (New York: Doubleday, 1997) pp. 158-163).. 9 Donahue, John R. and Daniel Harrington. The Gospel of Mark: Sacra Pagina (Collegeville, MN: Liturgical Press, 2002) p. 82.


Mark 5:21-24, 35-43. The raising of Jarius’ daughter10 and Mark 5:25-34 – The woman healed of a hemorrhage.11 In these intercalation12 stories both women are dead or as good as dead,13 both are restored by Jesus’ touch due to their faith, and both healings are public affairs. Both stories reflect a degraded status of women and how this is rejected by Jesus. In both cases he defies existing social dictates and purity laws to restore them to their full creativity and personhood (implies their connectedness with family and community).14 Mark 7:24-30. The Syrophoenician woman.15 This pericope shows that Jesus’ teaching, feeding, and healing power is not only for the Jews, but also for the Gentiles.16 This healing broke all the social boundaries between Jew and Gentiles. Mark 16:7. Jesus commissions the women as his shaliahim (Apostoloi apostolorum - apostles to the apostles) to bring news of his resurrection to his own disciples. Not all testimony was regarded as being of equal merit; most of Jesus’ contemporaries held little esteem for the trustworthiness of the testimony of women. This narrative demonstrates that those whom the established order thinks the least and sometimes those whom God sends with his message. In this case, the women in Mark’s Gospel function as models for discipleship – acting on their faith – for both men and women who will follow.17 MARK’S THEOLOGY:

10 Twelve was the legal age for betrothal/marriage both in Jewish and Roman law. This young woman died before she can bring new life into the world. Jesus violates the most severe of the purity codes, corpse impurity, not only to rescue this young woman, but to restore her to her life-giving capacity. Talith koum aneste “little lamb, arise” (Donahue, pp. 176-182). 11 Mark 5:25-34. Concerning a woman who violates the purity codes by risking public contact with Jesus. Her impurity, a hemorrhage for 12 years, was considered highly contagious. Her touching him shows courage and saving faith. Jesus’ actions in healing her are shocking as they break the Jewish purity code barrier between men and women and the Roman honor-shame norms (Donahue, pp. 174-176). 12 To insert or sandwich one story within another. Mark implies that the two stories can be better understood in relation to one another. That one interprets the other. 13 The woman with a 12 year hemorrhage, according to purity laws if unmarried would not be able to marry. If married, her condition would be grounds for divorce. She would be expelled from her home, cut off from her family (Getty-Sullivan, p. 69). 14 Getty-Sullivan, p 69. 15 After the 4th century BCE and the conquest of Alexander the Great, the Jews referred to non-Jews as “Greeks”, “pagans”, “the nations”, “peoples”, “sinners”, or “dogs” (Getty-Sullivan, p. 87). This pericope illustrates Jesus breaking down the barriers between the patriarchal male dominance and female submission and the boundaries that separate Jesus from the Gentiles (Donahue, pp 232-238). 16 Meyers, Carol, Gen ed. Women in Scripture (Boston: Houghton Mifflin, 2000) p. 426. 17 Keener, Craig S. A Commentary of the Gospel of Matthew (Grand Rapids: Eerdmans, 1999) pp. 678-700.


1. Mark’s Jesus is someone who listens to mothers as well as fathers and heals and restores Gentile as well as Jewish children. The appearing of the Kingdom of God18 in Jesus ruptures the status quo. Illusions of stability and authority – both the authority of the patristic Roman rule – and the authority of the purity laws of Second Temple Judaism are portrayed as rigid and sterile.

2. Mark’s Jesus hears what is broken – broken bodies, broken spirits, broken relationships,

including broken relationships between Jews and Gentiles, insiders and outsiders. For Jesus, the Kingdom is concerned with the least powerful in society. Its concern for the poor and powerless is bad news for the established order as it calls to question the oppressors who use patriarchal religious and political justifications to oppress others.

3. Unlike the Pharisees who taught that the way to the Kingdom was through following the

Torah’s food and purity laws, Mark’s Jesus teaches a way to the Kingdom that comes through faith, love, and the cross. For Jesus, the fundamental truth of the Torah is: “Hear O Israel: the Lord our God, the Lord is One. You shall love the Lord your God with all your heart, and with all your soul, and with all your strength” (Shema; Deut 6:4-5) and “You shall love your neighbor as yourself.”19 (Leviticus 18:19). For Jesus, this applies equally to both men and women, adult and child, Jew and Gentile, the powerful and powerless.20

4. In Jesus, God’s identification is with the victim in the world’s history of oppression:

God’s memory is the victim’s memory. This guarantees the hope of healing grace through faith because in Jesus the world’s possibilities cannot be extinguished by the destructiveness of the established order: the establishment’s violence toward the poor and powerless is neither final nor irredeemable.21

18 “Kingdom of God” to the first century Jew was a highly political statement as it meant that God, which was the God of Israel, was the king, not the Roman emperor (NT Wright video on Gospels). 19 Mark 12:29-31. 20 From Hayes, Richard B. The Moral Vision of the New Testament (San Francisco: HarperSanFrancisco, 1996). . 21 Williams, Rowan. Resurrection: Interpreting the Easter Gospel (Cleveland: Pilgrim Press, 2002) p. 17.


Lyle Brecht – 25-Jul-09 EFM Notes II: Chapter 7 – THE PATTERN OF PROCLAIMATION Like the call of Abraham in Genesis and the narrative of Exodus, the NT kerygma (proclamations about Jesus)is fundamentally a narrative. The 4 Gospels, Acts, and Pauline Epistles are comprised of narratives containing kerygma and didache (ethical teachings of Jesus) that follow from the kerygma (C. H. Dodd. The Apostolic Teaching and Its Development (1936); History and the Gospel (1938)). [From ~500 BCE – 300 CE it is not characteristic of Jewish literature to write narratives of individuals as the Gospels were of the individual, Jesus. Only in the Gospels do we find this type of literature during this period in Jewish history.] Examples of kerygma of these narratives that provide basis for theology (see Apostles Creed; Nicene Creed):

1. In Jesus the HB (Hebrew Bible) scriptures are fulfilled. 2. Jesus proclaims the Kingdom of God has arrived. 3. Jesus performs dynos (acts of power – Synoptics) and semeion (signs – John) to indicate

that the Kingdom of God has arrived. 4. Jesus is the Messiah. 5. Jesus is “Son of God.” 6. Jesus suffers and dies on the cross for our sins. 7. Jesus was resurrected from the dead. 8. Those who believe in Jesus receive the gift of the Holy Spirit and are the true Israel. We

are the Disciples of Christ. Outline of Mark

1. Prologue (1:1-8) – a messenger announces the One coming in accordance with prophecy. 2. Galilean ministry where Jesus performs mighty works and parainesis (exhortation-

ethical teaching) (1:9-8:21). 3. Traveling to Jerusalem (8:22-10:52) where Jesus foretells his death on the cross. 4. Jerusalem ministry (11:1-15:47) beginning w/ his messianic entry, prophetic act in the

Temple, his teaching, farewell discourse on Mount of Olives, and his passion. 5. Epilogue (16:1-8) telling of messenger announcing the resurrection of the Son of God.

Jesus proclaimed God’s Kingdom; the church proclaims Jesus. When the church proclaims the message of Jesus through its preaching, “he who had formally been the bearer of the good news was drawn into it and became its essential content. The proclaimer became the proclaimed (Rudolf Bultmann, 1953, 33). Paul, in his epistles quotes pre-existing Christian kerygma. Example: (Rom. 4:25) {Jesus] “who was handed over to death for our trespasses and was raised for our justification.” When Paul makes an ethical appeal it is not the character or behavior of Jesus, or at least not these alone. The basis of Paul’s appeal is the gospel event itself, the kerygma of the redeeming victory God in Christ has won through his resurrection. The most parainesis (exhortation- ethical teaching) passages of the Gospels, such as the Sermon on the Mount and the parables are kerygma, not didache. Their basis is precisely that they are parables of the kingdom or reign of God. They reveal how God rules the world; and if this is how God rules the world, then certain ethical behavior follows. Didache follows from kerygma; teaching follows proclamation. As the Gospels are narratives and if we see ourselves as heirs to those whose story it was, then we can view ourselves as living out the narratives’ latest stage.


Lyle Brecht 11-Dec-03 EFM Notes 2.9-10: THE GOSPEL (evaggelion = good news) ACCORDING TO MATTHEW Matt. was written ~85-90 CE in Antioch, Syria, the 3rd largest city in the Roman empire (Rome was #1, Constantinople was #2). Plan 1.1-2.23 Introduction: Origin and Infancy of Jesus the Messiah 1. The who and how of Jesus’ identity (1.1-25) 2. The where and whence of Jesus’ birth and destiny (2.1-23) 3.1-7.29 Part One: Proclamation of the Kingdom

1. Narrative: Ministry of JBap, baptism of Jesus, the temptations, beginning of Galilean ministry (3.1-4.25)

2. Discourse: Sermon on the Mount (5.1-7.29) 8.1-10.42 Part Two: Ministry and Mission in Galilee

1. Narrative: nine miracles consisting of healings; calming a storm exorcism (8.1-9.38)

2. Discourse: Mission Sermon (10.1-42) 11.1-13.52 Part Three: Questioning and Opposition to Jesus

1. Narrative setting for teaching and dialogue: Jesus and JBap, woes on disbelievers, thanksgiving for revelation, Sabbath controversies and Jesus’ power, Jesus’ family (11.1-12.50

2. Discourse: Sermon in parables (13.1-52) 13.53-18.35 Part Four: Christology and Ecclesiology

1. Narrative w/ dialogue: rejection at Nazareth, feeding the 5,000 and walking on water, controversies w/ Pharisees, healings, feeding the 4.000, Peter’s confession, first passion prediction, transfiguration, second passion prediction (13.53-17.27)

2. Discourse: Sermon on the church (18.1-35) 19.1-25.46 Part Five: Journey to and Ministry in Jerusalem

1. Narrative w/ dialogue: teaching, judgment parables, third passion prediction, entry to Jerusalem, cleansing the Temple, clashes w/ authorities (19.1-23.39)

2. Discourse: Eschatological Sermon (24.1-25.46) 26.1-28.20 Climax: Passion, Death and Resurrection 1. Conspiracy against Jesus, Last Supper (26.1-29) 2. Arrest, Jewish and Roman trials, crucifixion, death (26.30-27.56)

3. Burial, guard at tomb, bribing of guard, resurrection appearances (27.57-28.20)


“Pray then this way: Our Father in heaven Hallowed be your name Your kingdom come. Your will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we also have forgiven our debtors. And do not bring us to the time of trial.” (Matt. 6.9-13, NRSV)

Matthew’s Christology In Matt. Jewish perspective he sees Jesus’ message as bringing the didache of Judaism to completion. On 12 occasions he shows Jesus acting ‘in order to fulfill the scripture’ (1.23; 2.6, 15, 18, 23; 4.15-16; 8.17; 12.18-21; 13.35; 21.5; 26.56; 27.9-10). Matt. sees Jesus’ miracles as the fulfillment of Isa. 51 (Matt. 8.17; 11.5-6) and the resurrection as the sign of Jonah (Mt. 12.39; 16.4). He sees Jesus as the new Moses (Mt. 2), in his lawgiving (Mt. 5.1), and his Mt. Sinai epiphany (Mt. 28.16). Consequently, the followers of Jesus form the new Israel, replacing the old. In Mt. 16.18 ‘my community’ mirrors the people whom God called to himself in the desert – they are the nation to whom the kingdom will be given when it is taken away from the unfaithful tenants (22.43). The repeated promise of presence among his community of followers (1.18; 18.20; 28.20) corresponds to the presence of God among the people of Israel. Matt. does not attack Hillelite pharisaism of Rabban Yachanan be Zakkai and the academy at Yavneh (Jamina, city near Mediterranean coast just w. of Jerusalem that was a center of Jewish learning after the destruction of Second Temple in 70 CE) which had many attitudes, including opposition to Zealots, in common w/ Jesus. Nor does Matt. attack later (post 70 CE) rabbinic Judaism. Matt. is attacking the Beit Shammaite Pharisaism dominant in the period before the fall of Jerusalem, a school of Torah interpretation whose obsession and zealotry he saw as directly responsible for the destruction of the city and the Temple. Vocabulary am-ha-arets – unwashed peasants apostolos (Gk.) = shaliach (Heb.) – personal representative beit ha-midrash – school of interpretation


chen – graciousness, compassion chesed – God’s loving -kindness ekklesia (Gk. church) gahal (Heb.) – congregations of Israel, the people of God assembled for worship. exousia: Matt. Jesus teaches w/ exousia – divine power and authority and by this empowerment makes possible a new existence. haggadic midrash – material explaining or interpreting elements in the tradition other than halakhah. It is the beit ha-midraash’s way of interpreting and explaining the tradition. It provides answers to different questions raised by Biblical text. halakhic – a community concerned w/ acceptable ways of keeping Jewish biblical commandments. “little ones” – common term for disciples. pesher – commentary on the text. shalom (peace) – a sense of wholeness and health, not just an absence of conflict ta logia – proof texts (passages of scripture used to prove something) from the Hebrew Bible. Moral Theology of Matthew

1. The world according to Matt. is a world stabilized and given meaning by the authoritative presence of Jesus Christ.

2. For Matt, Jesus is the authoritative teacher of the people of God. Jesus is the one

teacher who supplants all other rabbis. Matt. Jesus sees the Torah as merely pointers to a more radical righteousness of the heart – intensifying the relationship w/ God beyond the Law. Jesus also fulfills the Torah in the sense that his life is a completion of numerous OT prophesies and stories.

3. As Jesus is the teacher – the church (Gk. ekklesia; Matt. is the only Gospel to use

this term, v. 16.18; 18.17) is seen as primarily a community of those who are taught. Matt. depicts Jesus as the founder of the church. One cannot follow Jesus, according to Matt. except by becoming part of the community that he trained to carry out his mission.

4. This task of modeling obedience is an integral part of the community’s mission.

Obedience is represented as a real possibility for those who hear the word of


Jesus. Matt. rigorous summons to moral perfection (Sermon on the Mount Matt. 5.1-7.27) cannot be rightly understood as a call to obey a comprehensive system of rules but instead as the transformation of character and of the heart. Matt. Envisions a community characterized by humility, patience, and concern for the “little ones” (disciples) who may stumble or be weak in the faith.

5. God has extended his mercy to sinners. Those who are trained for the kingdom of

Heaven are trained to evaluate all norms, even the norms of the Law itself in terms of the criteria of love and mercy. Mercy precedes everything: that and only that is why the announcement of the kingdom of Heaven is near is good news. God’s ultimate judgment of us will be based on our concrete works of love and mercy, in accordance w/ the teachings of Jesus. Sin is not to be tolerated or ignored by the community. The goal of the community’s disciplinary actions must always be the restoration of the sinner to koinonia.

6. To participate in the kingdom of God means accepting that compassion (chen) is

the source of our hope; consequently, compassion must be the foundation of our behavior. Compassion will lead us to care about the least in our community. Compassion is the evidence of love that is the greatest commandment of the Law.

7. To the community that seeks to act w/ compassion, the stewardship of the

kingdom is given. Whoever shares in this obedience to God shares in the authority. The community’s prayer (defined as compassionate regard for others) must be one of openness to discern God’s will and the strength to do it (Matt. 6.10).

8. Those addressed by Matt. as hypokritos (hypocrites) are not criticized for

claiming one thing and doing another, but for getting their priorities wrong – fussing about details and overlooking matters of greater significance. Hypocrites are doreshei halakhot (interpreters of smooth things). They have misunderstood the mitzvah (commandment) and so are wrongly interpreting (beit ha-midrash) the Torah.

Bibliography Coogan, Michael D. ed. The New Oxford Annotated Bible (3rd ed., Oxford: Oxford Univ. Press, 2001). Hays, Richard B., The Moral Vision of the New Testament (HarperSanFrancisco, 1996). Brown, Raymond E., An Introduction to the New Testament (New York: Doubleday, 1997). Rudolf Schnackenburg, The Gospel of Matthew, trans. Robert R. Barr (Grand Rapids: Eerdmans, 2002). Wright, Rebecca Abts. Education for Ministry: Year One (3rd ed. University of the South, 2000).


Lyle Brecht 4-Dec-03 EFM Notes 2.11-12, 19-20: GOSPEL ACCORDING TO LUKE (the “Life of Jesus”) and ACTS OF THE APOSTLES (the “Book of the Holy Spirit”) Luke-Acts must be read as a single narrative. Acts not only is a continuation of, but it also provides Luke’s own commentary of Luke’s Gospel. Luke’s narrative was written between 80-85 CE and is directed to Gentile Christians. Luke’s stated purpose for his Gospel is “So that you may know the truth concerning the things about which you have been instructed” (v. 1.4). The truth Luke is discussing is not common alethia type of truth, but the comparatively infrequent asphaleia type of truth. The Gospel of Mark is a source for Luke’s Gospel. Luke generally follows Mark more closely, esp. in order of events than does Matt. Luke-Acts employs prospopieia – writing in the style appropriate to the character. Luke places the story of Jesus and the Church (Acts contains a reasonably accurate history of the early church) w/in the context of world history. He connects the story of Jesus to the story of Israel (Lk. 1.5) and to the larger oioumene – the civilized world of Hellenism. The Gospel is the story of God’s sending his prophet, Jesus to his people for their salvation. (Lk. 1.68; 7.16; 19.44). Acts recounts Jesus’ establishment of a second offer of salvation via the ekklesia through the gist of the Holy Spirit. (Acts 4.12; 5.41). Luke-Acts primary issue is one of theodicy – developing an apologetic history (defense) where Luke defends the word and work of God in history (as Paul does in Rom 9-11, although Luke does not show any indication of using Paul as a source). In Torah, God’s promises have been made to the people of Israel, the Jews. Luke wants to convince the Gentile Christians that God’s promises apply to them as well. He accomplishes this by telling how events happened “in sequence” (kathexes): Luke shows how God first fulfilled his promises to Israel, and only then extended these blessings to the Gentiles. Because God has shown himself faithful to the Jews, God’s word that reached the Gentiles was also trustworthy – the salvation of Israel was necessary for the security (asphaleia) of Gentile faith. Luke’s narrative becomes the aetiological (etiological = founding story) myth for Gentile Christianity. Thus, Luke is writing a continuation of the Hebrew Bible’s story – not just to defend the new Jewish-Christian movement that has been expanded to include the Gentiles, but above all to defend God’s ways in the history of the world. Gospel According to Luke - 1.1-4 Prologue 1.5-2.52 Infancy and Childhood of Jesus Narratives

Annunciation of the Birth of John the Baptist to Zechariah (1.5-25) Annunciation of Jesus’ Birth to Mary (1.26-38) Mary Visits Elizabeth (1.39-56) The Birth and Naming of John (1.57-80)


Birth of Jesus (2.1-7) Annunciation to Shepherds and Their Visit (2.8-21) Jesus’ Circumcision and Presentation at the Temple (2.22-40) Jesus at Age 12 in the Temple (2.41-52)

31.1-4.13 Preparation for Ministry

4.14-9.50 Jesus’ Ministry in Galilee 9.51-19.27 Teaching on the Journey to Jerusalem

Eschatological Urgency (9.51-62) Mission of the Seventy (10.1-24) A Lawyer’s Question (10.25-28) Parable of the Good Samaritan (10.29-37) Martha and Mary (10.38-42) Teaching on Prayer (11.1-13) Beelzebul Controversy (11.14-36) Jesus and the Pharisees (11.37-12.12) Alert for the Kingdom (12.13-53) Jewish Refusal of the Signs of the Times (12.54-13.35) Sabbath Meal w/ a Pharisee (14.1-24) Cost of Discipleship (14.25-35) At Meals w/ Tax Collectors and Sinners (15.1-32) The Dishonest Steward (16.1-13) Reply to the Pharisees (16.14-31) Teaching for the Disciples (17.1-10) Ten Lepers (17.11-19) Eschatological Urgency (17.20-18.8) Parable of a Pharisee and a Tax-Collector and the Incident of the Children

(18.9-17) The Very Rich Ruler (18.18-30) Third Passion Prediction (18.31-4) Blind Man of Jericho (18.35-43) Zacchaeus (19.1-10) Parable of the Pounds (19.11-27)

19.28-21.38 Ministry in Jerusalem

Entry into Jerusalem (19.28-44) Jesus and the temple (19.45-8) Controversies in the Temple (20.1-47) Jesus’ Apocalyptic Discourse (21.1-38)

22.1-23.56 Last Supper, Passion, Death, and Burial

The Last Supper (22.1-38) On the Mount of Olives (22.39-53) Evening Wait (22.54-65)


Jesus before the Council (22.66-71) Before Pilate (23.1-25) Way of the cross, crucifixion, burial (23.26-56)

24.1-53 Resurrection Appearances in the Jerusalem Area At the empty tomb (24.1-12) Appearance on the road to Emmaus (24.13-35) Appearance in Jerusalem and ascension to heaven (24.36-53) Outline of Acts of the Apostles by Luke (“gospel of the Holy Spirit”) 1.1-2.42 Birth of a Church

Recapitulation of the Gospel of Luke; Ascension (1.1-11) Waiting (1.12-26) Pentecost and its Aftermath (2.1-42) 2.43-8.1a The Church in Jerusalem Life Together (2.43-47) Peter’s Ministry (3.1-5.42) Stephen’s ministry and martyrdom (6.1-8.1a) 8.1b-40 Philip’s Ministry: the Church in Samaria Gospel comes to Samaria (8.1b-25) Philip and the Ethiopian Church (8.26-40) 9.1-28.31 The Church among the Gentiles Calling of Saul (9.1-31) First Gentile Converts (9.32-12.25) Paul’s ministry: First Phase (13.1-14.28) Apostolic council in Jerusalem (15.1-35) Paul’s Ministry: Second Phase (15.36-21.14) Paul’s Arrest and Trials (21.15-26.32) Paul in Rome (27.1-28.31) Religious Themes in Luke-Acts

1. world-affirmation – Luke is positive about the world. These writings are the least apocalyptic writings of the NT (Acts 28.2-10).

2. great reversal – human security and complacency is challenged by Luke’s Gospel (Lk. 1.53, 4.18; 6.20-24; 7.22; 14.13, 22; 16.19-31).

3. salvation – human values are reversed by God, not for the destruction of the evil doers but for saving the least and the lost (Acts 7.25).

4. word of God – it is through the prophets that God addresses the world. Jesus is a prophet like Moses manifesting signs and wonders and has a history in the mosaic pattern.


5. conversion – the word of God demands acceptance of Jesus and a turning around of one’s life. Conversion requires that people change their social behavior to imitate God (Lk. 10.38-42; Acts 16.11-15)

6. response of faith – God requires faithfulness in return for his fidelity. Chronology in Luke and Acts 4BCE Jesus is born in Bethlehem; Herod the Great dies and Herod Antipas (age 18) becomes Tetrarch of

Galilee and Panaea. 27 Death of John the Baptist ordered by Herod Antipas; beginning of Jesus’ ministry where he

proclaims the good news in his words and deeds that the Kingdom of God has arrived. 30 Crucifixion, death and resurrection of Jesus

31 Death of Stephen – dispersal of the believers.

35 The first use of the term “Christian” to describe “followers of the Way”, in Antioch; Conversion of Paul on the road to Damascus [Paul was not on his horse]; Paul in Damascus (three years).

38 Paul returns to Jerusalem, is sponsored by Barnabas and meets and is accepted by the Apostles. Paul returns to Tarsus; Barnabus asks Paul to join him in Antioch in Syria; Barnabas, Paul and Barnabas’s cousin John Mark (the writer of the Gospel of Mark) begin Paul’s first journey (38-49): Cyprus, Perga, Attalia, Antioch (in Pisidia) Iconium, Derbe, Iconium, Antioch (in Pisidia) Attalia, Perga, Antioch in Syria).

39 Herod Agrippa I (age 49) succeeds Herod Antipas. 44 Herod Agrippa I imprisons Peter in Jerusalem. James, the brother of John, martyred on the orders

of Herod Agrippa I Death of Herod Agrippa I; Accession of Herod Agrippa II (Age 17), friend of Claudius; Claudius changes his kingdom back to a Roman province; holdings increased under Nero; greatly improved Jerusalem; presided over Paul’s defense at Jerusalem; tried to persuade the Jews from rebelling; returned to Rome after destruction of Jerusalem in 70.

45 Dispersal of the Apostles. Andrew ministers and dies in Scythia; Thomas, Bartholomew identified

with a mission to India; Matthew, Ethiopia; Thaddeus, Persia; James, the brother of Jesus, to Egypt.

49 Paul and Barnabas return to Antioch; Jews expelled from Rome; Paul and Barnabas in Antioch;

Clash with Peter in Antioch; “circumcision dispute”; the Council of Jerusalem (see Galatians): Paul, backed by Peter and James, prevails in the position that Gentiles need not be circumcised to be saved; James the brother of Jesus urges that Gentile believers strive not to offend their Jewish brothers and sisters in a way to appease both sides; Paul’s mission to the Gentiles endorsed; James in charge in Jerusalem.

50 Paul splits from Barnabas and Mark. Barnabas and Mark sail for Cyprus. Mark and Silas

commence second journey (50-52): Antioch (Acts 15:36-39); Tarsus; Derbe; Lystra (joined by Timothy; Acts 16:4-5); Iconium (Acts 16:4-5); Antioch in Pisidia/Bithynia (Acts 16:6-7); Troas (Acts 16:8-10); Neapolis; Philippi (Acts 16:11-14); Thessalonica (Acts17:1-9); Berea (Acts 17:10-15); Athens (Acts 17:16-34); Corinth (Acts 18:1-17); Ephesus (Acts 18:18-21); Miletus-Antioch 50-52 Paul reaches Corinth; Letters to Thessalonians.

52 Paul’s third journey (52-56): Antioch-Tarsus-Derbe-Lystra (joined by Timothy) – Iconium-

Antioch in Pisidia-Ephesus-Troas-Neapolis-Philippi-Thessalonica-Berea-Athens-Corinth-retracing steps back to Troas-then by sea to Miletus-Patara-Jerusalem (Acts 18:23 – 21:15); Paul’s letter to the Galatians; Paul at Ephesus (three years, 52-56)


54 Death of Claudius; Nero emperor 55 Letters to the Corinthians 56 Paul arrives at Jerusalem; the trial of Paul in Jerusalem (before Herod Agrippa II); Paul appeals to

the Emperor; Paul’s journey to Rome: Jerusalem-Cesarea-Sidon-Myra-Crete-Malta-Syracuse-Rhegium-Puteoli-Rome (56-59) Letter to the Romans.

59 Paul at Rome; the letters from Rome: Colossians, Ephesians, Philippians 62 Execution of James, the brother of Jesus 64 Probable death of Paul, in Rome; Peter (according to Eusebius, (Christian bishop, 4th c.)) crucified

in Rome, upside down; Linus succeeds Peter in Roman Bishopric; Nero’s persecution of Christian Jews begins.

65-70 Mark’s Gospel 66 Commencement of The Jewish War 68 Death of Nero; Vespasian emperor 70 End of The Jewish War; destruction of the Second Temple; Masada; commencement of the

Diaspora. 79 Death of Vespasian; Titus emperor 81 Death of Titus; Domitian emperor; Domitian’s persecution. 85-90 Matthew’s Gospel 85-95 Luke’s Gospel; Luke’s Acts of the Apostles. 90 Beginnings of church organization 100-110 Final form Gospel of John (original composition ~90 CE) Moral Theology of Luke (Gospel of Luke and Acts of the Apostles)

9. Luke presents the events surrounding Jesus’ life as the fulfillment of the promises God made to Israel. But unlike Matt. Scripture is read not as a book of prophesies which are being fulfilled, but as a book of promises to God’s chosen people – promises that have been made manifest in the dramatic events of Jesus’ ministry, death, and resurrection. The repeated stress on promise and fulfillment is a distinctive and foundational motif of Luke-Acts

10. Jesus dies in accordance w/ Scripture, as the Righteous One, prefigured in Isaiah,

the lament Psalms, and Wisdom of Solomon. Luke depicts Jesus as an archetypal martyr – like the Maccabean martyrs (2 Mac. 6-7, 4 Mac. 5-18).

11. The call to repentance (Lk. 24.47; Acts 2.38), which lies at the heart of the gospel

of Luke, includes precisely the call to reform individual lives and community practices in accordance w/ the prophetic vision of justice – as set forth in the Torah and that stand as the foundation of Jesus’ kerygma of the kingdom of God.

12. “Kingdom of God” was a politically charged saying in 1st Century Judaism: it

would have been heard as declaring the restoration of Israel freedom from outside domination. The church’s role in Luke’s vision is transformation – turning the world upside down – not through armed rebellion but through formation of a counter-cultural community which provides an alternative witness to the status quo. Thus, Luke’s overturns the world’s notions of “wisdom” and “power.”


13. Luke portrays the church after Pentecost as the fulfillment of two ancient ideas:

the Gk. ideal of true friendship (f. Aristotle’s Nicomachen Ethics) and the Deut. ideal of the covenant community (Deut. 15; Isaiah 58).

14. For Luke, the community of the faithful stands w/in a great unfolding story of

God’s redemptive faithfulness. Thus, the community that is faithful is located both in time and in history.

15. The important aspect of the church in time is its direct continuity w/ Israel. The

community’s identity is rooted in its salvation history. The God work in the church is the same God who chose and delivered the people of Israel.

16. In history, the community must understand itself as participating in a journey – an

exodus to a promised destination not yet revealed. The journey is neither aimless nor mapped. Jesus, a great prophetic leader, like Moses, has led the way – and the community must follow the way he has shown. For Luke, the ministry of Jesus corresponds to the life of Moses – Moses, as a prophetic liberator of his people from slavery under the Pharaoh.

17. For Luke, Jesus’ messianic activity is the work of liberation, w/ a prophetic call

for justice. God’s salvation is for everyone whom God may call, including Gentiles. God’s deliverance is always God’s gift and dependant on no human creativity or power. God’s deliverance often comes at the boundaries of human possibility and in the moment of its exhaustion.

18. The Holy Spirit empowers the work and witness of the church. When the Spirit is

at work, liberation is underway. 19. The purpose of God’s outpouring of the Spirit is to establish a covenant

community in which justice is both proclaimed and practical. 20. The church in Luke-Acts is not a defensive community withdrawing from the evil

world; instead it acts boldly on the stage of public affairs – proclaiming the gospel to all persons of goodwill – and expecting an open-minded response.

21. The question that Luke-Acts to the church – then and now – is not “Are you

reforming society?” but rather, “Is the power of the resurrection at work among you?”

22. Luke’s inclusion of women is his gospel is another sign of eschatological reversal

– of God setting the world right by deposing the powerful patriarchy and lifting up the lowly.


Vocabulary alethia (Gk.): An common OT term for truth denoting reality that is firm, solid, binding, and hence true. In Luke (v. 4.25) use it means “truth of a statement” asphaleia; The idea in Luke (v. 1.4) is the “reliability” or “security” of the teachings; truth that emphasizes reliability and therefore reassurance. Docetism: belief that Jesus was only divine and not human. great Lukan omission: Luke does not cover Mk. 6.45-8.26 in his gospel. katecheo: instructed kathexes: in sequence qal wa-homer: Heb. “light and heavy” krisis (Gk.): judgment. Magnificat = Mary’s song (Lk. 1.46-55): parallel to Hannah’s Song (Sam 2.1-10). Bibliography Alter, Robert and Frank Kermode. The Literary Guide to the Bible (Cambridge: Harvard Univ. Press, 1987).

Barton, John and John Muddiman. The Oxford Bible Commentary (Oxford: Oxford Univ. Press, 2001). Bromiley, Geoffrey W. Theological Dictionary of the New Testament: Abridged in One Volume ed. By Gerhard Kittle et al. (Grand Rapids: Eerdmans, 1992). Coogan, Michael D. ed. The New Oxford Annotated Bible (3rd ed., Oxford: Oxford Univ. Press, 2001). Haislip, Larry. “Christianity 101” course notes. Hays, Richard B., The Moral Vision of the New Testament (HarperSanFrancisco, 1996). Luke Timothy Johnson, The Gospel of Luke (Sacra Pagina Series vol. 2; Collegeville, MN: Liturgical Press, 1991). Wright, Rebecca Abts. Education for Ministry: Year One (3rd ed. University of the South, 2000).


Lyle Brecht 4-Dec-03 EFM Notes 2.13-14: THE GOSPEL ACCORDING TO JOHN The final form of the Gospel of John was completed between 100-110 CE (original composition was ~90). The Fourth Gospel presents an independent tradition w/ its own purposes and witness. No book of the NT shows more familiarity w/ the terms and forms of rabbinic discussion that John. John set out to show that: 1) Jesus was not rejecting either Jews or Judaism, and 2) Jesus is not simply divine, but fully human. Also, the whole theological basis of the sacramental system is found in Johannine thought: the Word became flesh (1.14) to conquer the world of flesh or matter that had been placed under the power of Satan by human sin (1 Jn 5.19). Jesus conquered Satan (12.31; 16.33), but the working-out of that victory in time, the re-conquest of the world of matter for Christ, is the work of the church (17.15-18; 1 Jn 5.4) And in that re-conquest of this world, bread and water and wine become the instruments of a new divine life in the sacraments (Jn 4.14; 6.52) The narrative of John, like that of the Synoptics, follows the pattern of the kerygma: Jesus heals the sick, debates w/ religious authorities, is accused of infringing of the Sabbath, and has dealings w/ am-ha-arets and sinners. The differences from the Synoptics are:

1. John’s narrative is arranged in issue-centered collections of dialogues and discourses in a narrative framework. Each section ends w/ some kind of response: acclamation, testimony, division, or condemnation.

2. John has no birth/infancy narrative, no account of Jesus’ temptation, no

Transfiguration, no confession of Peter, no “words” of “institution” at the Last Supper. John Has no synoptic-like “parables of the kingdom.” The synoptic “miracles” are not found in John except for the feeding of the five thousand – the only miracle story told in all four Gospels.

3. In Mark’s section on discipleship (Ch. 8-10) Jesus predicts his Passion three

times. Matt. and Lk. follow Mark in this respect. John does not follow the synoptic form but has three promises of the Son of Man being “lifted up” (Jn. 3.14; 8.28; 12.34).

4. John’s Jesus, as in the Synoptics, is preacher, healer, prophet like Moses, in both

what he says and what de does. Additionally, in John, Jesus is one who reveals God’s purposes and humankinds possibilities. In the Synoptics Jesus proclaims the kingdom of God; in John Jesus speaks more of having life through believing in him or coming to him (4.14; 5.24, 40; 6.40; 11.25-26). That is what John means by eternal life: not existence w/o end. But living the kind of life of God lives – in the world.


Plan Prologue: hymn to the Word (logos) (1.1-18): John takes us back behind creation itself. The logos is said to be “pre-existent” in that the Word of creation had an existence before creation itself, as did God (“by the word of the Lord the heavens were made” Ps. 33.6a) John links what we are told about Jesus w/ the story of salvation history in the Hebrew Bible (1.1-12). The people of Israel are the people of God because they have received God’s Word;22 the same Word that created God’s world has created them to be God’s people. And the same is true of Jesus. Jesus is like Israel, and so is anyone who hears the Word of God and obeys it. John brings the Redeemer onto the stage as one who is utterly bound to and conjoined with the only God; as one who moves and works through the whole history of the world and of Israel; as one who is compared w/ and contrasted w/ Moses; and as a heavenly figure “close to the father’s heart who “has made him [God] known. He is the one who begins where mystic dreams end. Part One: The Book of Signs (1.19-12.50) – the Word reveals himself to the world and to his people, but they will not accept him. John provides seven “signs” (semeia), prophetic act that identify Jesus w/ the sequence of messengers23 God has sent to Israel over the centuries. These signs are also “mighty acts” or “miracles” showing God’s power in Jesus in order to get attention of the witnesses. These semeia function as a window into the world of God, which Jesus’ words then connect to the worlds of his hearers. Seven days of gradual revelation of Jesus (1.19-2.11)

Replacement of OT institutions and reactions to Jesus by officials and Gentiles (2.1-4.54).

Replacement of OT feasts and the theme of life (5.1-10.42).

Lazarus (11.1-12.36): The raising to life of Lazarus leads directly to the condemnation of Jesus. Lazarus is present at the anointing of Jesus for burial, and enthusiasm over the miracle performed in his favor occasions the Palm Sunday scene. The raising of Lazarus is the culmination of the life-light themes.

22 Jewish tradition (Sirach 24) had long held that God’s Wisdom, God’s Torah, was offered at Sinai to all the nations of the world, but all refused except Israel. 23Missionary (the “sent one”). Sending was a common way of speaking about divine inspiration for the Greeks. For John, in the case of Jesus, the relationship between sender and agent is not merely a legal one but one of love (3.16, 35). The Father sends not just an agent but a Son. Legally, an agent must carry ourt his or her mission in accordance w/ the wishes of the sender. Thus, Jesus does not claim independent authority: “Very truly, I tell you [emphatic formula], the Son can do nothing on his own, but only what he sees the Father doing; for whatever the Father does, the Son does likewise’ (5.19; cf. 5.30). Hence “anyone who does not honor the Son does not honor the Father who sent him” (5.23b).


Part Two: The Book of Glory (13.1-20.31): To those who accept him, the Word shows his glory by returning to the Father in death, resurrection, and ascension. Fully glorified, he communicates the Spirit of life. Last Supper (13.1-17.26) Washing of the feet and the betrayal (13.1-30)

Jesus’ last discourse (13.31-17.26) Jesus’ passion and death (18.1-19.42) colophon: Resurrection, ascension, and conferring of the Holy Spirit (20.1-31):

the gospel’s aim is so that the reader “may come to believe that Jesus is the Messiah, the Son of God, and that through believing” they “may have life in his name.”

Epilogue (21.1-25): A series of resurrection appearances in Galilee of theological import. coda (21.1-19): Jesus and the disciples – testimony, dialogue, direction. attestation (21.20-25): Jesus and the beloved disciple. Literary Characteristics of John

1. Vocabulary Moral Theology of John

1. John brings the redeemer onto the stage as one who is utterly bound to and conjoined w/ the only God; as one who moves and works through the whole history of the world and of Israel; as one who is compared w/ and preeminently contrasted w/ Moses; and as a heavenly figure, close to the Father’s heart who has made him.

2. The gospel and letters of Jon portray the community of believers as deeply

alienated from the world. 3. Miracles in John as not “mighty works” as in Luke-Acts that portend the coming

of God’s kingdom here on earth, but as “signs” of Jesus’ divine authority. 4. Jesus’ death in John is depicted as an act of self-sacrificial love that enables the

cruciform life as the norm for discipleship.


5. God’s eschatological judgment has already occurred as a result of Jesus’ coming

into the world. 6. In John, the Holy Spirit is to provide not only God’s continuing presence w/in the

community, but also a source of continuing revelation. 7. The people of Israel are the people of God because they have received God’s

word; the same word that created God’s word has created them to be God’s people, And the same is true of Jesus. Jesus, like Israel, and so is anyone who hears the word of God and obeys it.

Bibliography Brown, Raymond E., An Introduction to the New Testament (New York: Doubleday, 1997). Brown, Raymond E. The Gospel and Epistles of John: A Concise Commentary (Collegeville, MN: Liturgical Press, 1988).

Coogan, Michael D. ed. The New Oxford Annotated Bible (3rd ed., Oxford: Oxford Univ. Press, 2001). Hays, Richard B., The Moral Vision of the New Testament (HarperSanFrancisco, 1996). Wright, Rebecca Abts. Education for Ministry: Year One (3rd ed. University of the South, 2000).


CHAPTER 16

The Ministry of Jesus, Part I

What is meant by “the Kingdom of God”? When is or was or will be the Kingdom of God? The earliest references in the Old Testament refer to the sovereignty or dominion of God over all creation and of our loving obedience to that sovereignty, “Your kingdom is an everlasting kingdom,/and your dominion endures throughout all generations.”(Psalm 145:13) As the affairs of Israel progressed, the Jews believed that the Kingdom of God would be established in the future when God redeemed and restored Israel to spiritual and/or to political power. The “zeal for the Law” meant the willingness to defend it, if necessary, by violence, including armed resistance. Many people flocked to John’s baptism in hopes of becoming part of a national restoration, and many in Jerusalem were looking for a prophet of the coming redemption. Jesus looked to them like that person and appeared to be making that claim. What separated him from other messengers or prophets was that he taught a way to the kingdom that came through peace, love, and a cross. To fight the oppressor with the oppressor’s weapons was to become the oppressor. Jesus, living and preaching within the beliefs of the synagogue, regarded the minutiae of the Law as irrelevant to the kingdom that he was proclaiming. It was more important to focus on the fundamental aspects of the Law, the love of God and the love of neighbor than the system itself. Jesus preached that the kingdom is already at work in the world and that those who accept it are already blessed. It is a kingdom also concerned with the well-being of those who are on the fringes of society or even regarded as no longer part of society at all. To them the kingdom offers restoration and renewal; healing, good news, and the reversal of death. The parables told by Jesus reflect a rabbinic tradition of inspiring the listener. However, Jesus’ parables challenged the listener to hear his message in a new and empowering way. Jesus declared that by his listeners’ reaction to him, they determine their relationship to God. Each listener brings a different point of view and may receive a different revelation. Being open to the message brings new insight into God’s sovereignty. Those who are unwilling to explore the parables, Jesus says, “..may not turn again and be forgiven.” Several sayings announce that those who come to Jesus are those to whom the kingdom of God “belongs”. By using Scriptural and cultural references, he was able to talk about what God was doing in and through his ministry. He declared that “…there are some standing here who will not taste death until they see that the kingdom of God has come


with power.” To his disciples, who witnessed his preaching, condemnation, death, resurrection, and the coming of the Holy Spirit, the power of the kingdom of God was evident to them in their lifetime in a decisive way. With the recreation of the Last Supper with Jesus after the Resurrection, the disciples felt a new experience of God’s sovereign power. The apostolic tradition imparts that knowledge to us, and we can share in the power of God’s sovereignty through the Eucharist. For its complete and final manifestation, the disciples could, and we can, only continue to hope and to pray.


“Christ’s self-manifestations to us continue….We are met by the risen Christ not just in particular moments, but in all things, if we are willing to look for him and to receive him. We are met by him in the things where he has promised to be, when we gather in his name, or where we celebrate his sacraments; and we are also met by him in the whole order of creation that is his….he comes to us…in and through those whom, by whatever means and with whatever intention or even…justification, we have made our victims. In them the living Christ calls us, and to Christ in them we must look for the grace, pardon, and renewal that Christ alone offers” (EFM 2, 282). The euangelion theou (‘gospel of God’) that defines Christians include: (1) Jesus of Nazareth is the Christos (Jewish ‘Messiah’) and Kyrios (Jesus is ‘Lord’ of all creation, not Caesar); (2) Christ died for our sins in accordance with the scriptures (1 Cor 15:3). The cross is the event in which YHWH reveals his covenant faithfulness and hesed (steadfast love) for humanity; (3) YHWH raised Jesus from the dead (1 Cor 15:20; Acts 5:30, Rom 4:24; 8:11). The resurrection is a display of YHWH’s awesome power over life and death whereby “nothing in history has set limits to YHWH’s nearness [hesed] to human beings” and is a promise of hope for the future;24 (4) the Spirit is YHWH’s gift to his covenant people as an antidote to the ‘sufferings of this present time’ (Rom 8:18; Acts 1:17). The canon of the New Testament (NT) assumes the resurrection.

THE ESCHATOLOGICAL (NEW AGE) VISION of the EUANGELION THEOU25 Resurrection Parousia @ eschaton ↓ ↓

Historical-critical views of the Resurrection:

1. Fraud. Herman Samuel Reimarus (Fragments, 1778) explained the resurrection as fraud, because it was non-rational (EFM 2, 271-2).

2. Resuscitation. H.E.G. Paulus (Life of Jesus…, 1828) explained the resurrection

as an example of “deliverance from premature burial” (EFM 2, 273). 3. Myth. David Friedrich Strauss (Life of Jesus Critically Examined, 1835-6) said

that the resurrection stories were myth – stories “dealing w/ supernatural and

24 Charles B. Cousar, A Theology of the Cross: The Death of Jesus in the Pauline Letters (Minneapolis: Fortress, 1990), 104-8. 25 Adapted from Gordon D. Fee and Douglas Stewart, How to Read the Bible for all Its Worth (3rd edition, Grand Rapids: Zondervan, 2003), 147.

Adamic Space-Time (Old Age of the Old Testament [covenant])

Already Space-Time of Kingdom of God (New Age)

Not Yet Space-Time of Kingdom of God

Sin Death Law

dikaiosyne (justification) shalom (peace) Spirit Hope

Consummation of YHWH’s reign


heroic beings and events and imparting a primitive view of the world” (EFM 2, 274).

4. Myth attached to historical belief. Christian Weisse (Critical and Philosophical

Study of the Gospel History, 1838) imagined that the ‘historical fact’ of resurrection “is only the existence of a belief – not the belief of the later Christian church in the myth of the bodily resurrection of the Lord – but the personal belief of the apostles and their companions in the miraculous presence of the risen Christ in the visions and appearances which they experienced…” (EFM 2, 275).

5. Spiritual, but not historical fact. Rudolf Bultmann (“New Testament and

Mythology”, 1953 in H.W. Bartsch, Kerygma and Myth vol. 1) claimed that (1) “the ‘resurrection’ of Jesus is essentially the continuing power of the crucified Lord to grasp our lives”; (2) “faith in Jesus is faith that the Crucified and Risen One has power to change my life now!” (3) but “obviously [the resurrection] is not an event of past history with a self-evident meaning.” It must rather “be understood simply as an attempt to convey meaning of the cross” (EFM 2, 276-7).

“The problem is not simply one of accounting for an idea. It is a matter of accounting for the very existence of Christianity” (EFM 2, 277):

6. Spiritual and historical fact. N.T. Wright (The Resurrection of the Son of God, 2003) says that the historical fact of resurrection was what tipped the scales towards the recognition of Jesus as Messiah by the first Jewish-Christians. “…that Jesus of Nazareth was bodily raised from the dead. This belief was held by virtually all early Christians for whom we have evidence….it was the basis of their recognition that Jesus as Messiah and lord, their insistence that the creator god had inaugurated the long awaited new age, and above all their hope for their future bodily resurrection.”26

In Old Testament scripture: “the Messiah was supposed to win the decisive victory over the pagans, to rebuild or cleanse the Temple, and in some way or other to bring true, god-given justice and peace to the whole world. What nobody expected the Messiah to do was to die at the hands of the pagans instead of defeating them; to mount a symbolic attack on the Temple, warning it of imminent judgment, instead of rebuilding or cleansing it; and to suffer unjust violence at the hands of the pagans instead of bringing them justice and peace.” “The resurrection was every bit as radical belief for the early Christians as it had been for the Pharisees….”27 Martin Luther defines the ‘ground of being Christian’ as theologia cruces (‘theology of the cross’): a “place of waiting for the hope that is against all human hope.”28

26 N.T. Wright, The Resurrection of the Son of God (Minneapolis, Fortress, 2003), 685. 27 Wright, 557, 583. 28 Douglas John Hall, Lighten Our Darkness: Toward an Indigenous Theology of the Cross (Philadelphia: Westminster, 1976), 116.


Chapter 20

The Acts of the Apostles, Part II

The Apostles began preaching in the synagogue. At first, Paul’s preaching about Christ is accepted, but the following Sabbath, as Paul starts to make clear that Christ’s message was also meant for Gentiles, the Jews object and contradict him. Paul supports his claim through the prophecy of Isaiah in which the Lord says, “I will give you as a light to the nations, that my salvation may reach to the end of the earth.” (Isa. 49:6). The problem is the church’s insistence that Gentiles can be heirs of God’s promises to Israel without first becoming Jews. Chapter 15 of Acts presents Luke’s solution to that problem, an apostolic decree that upholds three Jewish laws that were especially aimed at the Gentile converts: idolatry, sexual immorality, and the prohibition against eating live animals. The other four laws (blasphemy, murder, robbery, and disregard of judicial orders) were considered obvious to the Gentiles. This new system of law creates a new fellowship of Jews and Gentiles without abandoning or violating the Torah. Following his call from Christ, Paul’s mission develops a pattern. First, he goes to the synagogue, and then he goes to the Gentiles, sometimes with success, sometimes not, but always with divine protection and with the Holy Spirit as the guiding force. Squabbling amongst the Jewish communities continues, aggravating their relations with the Roman governments. Paul is often arrested, held, and released by the Romans, occasionally with apology. However, wherever Paul is led by the Spirit or taken by the Romans, his preaching continues and his mission spreads. He is received in love and peace by the Christian communities. Paul’s journeys ultimately take him from Jerusalem to Cyprus, Galatia, Antioch, Thessalonica, Philippi, Athens, Corinth, Ephesus, Macedonia, and Rome several times. Paul continues to claim that rejection of the gospel by some Jews is a fulfillment of prophecy and a sign that the salvation of God is now also sent to the Gentiles, who “will listen”. One of Luke’s chief aims is clearly to emphasize that the mission to the Gentiles is directed by God, which is itself proof that we are now in the messianic age. How could such things be happening if Jesus were not the Messiah? Following in the tradition of Jesus in the gospels, women are mentioned as supporters of the church’s mission. In Corinth, Priscilla and her husband, Aquila, join with Paul in his mission to preach the gospel. In the Macedonian city of Philippi, Paul met Lydia, whose household was baptized and who allowed her house to be used as a meeting place for prayer, essentially, the first European church. By the end of Luke’s narrative, two years have elapsed, during which Paul has been under house arrest but has “welcomed all who came to him, proclaiming the kingdom of God and teaching about the Lord Jesus Christ with all boldness and without hindrance”. Nothing can stop the gospel.


Paul’s Letters Paul’s letters are written by a trained amanuensis (secretary/scribe) to be read aloud by a rhetor in their entirety as rhetoric in the early Christian ekklesia (house churches) “and even perhaps to be exchanged between communities.” ProtoPauline (undisputed) Letters (7) I Thessalonians, Galatians ~48-51 CE (earliest known Christian writing)

I Corinthians, II Corinthians written in the mid-50s Romans was written in mid to late 50s Philippians, Philemon (‘Prison Epistles’) written in mid to late 50s or early 60s

Deuteropauline Letters (disputed Pauline authorship - pseudonymity) (6) II Thessalonians Colossians Ephesians Pastoral Epistles (3) may have been written in the 60s 1 Timothy 2 Timothy Titus


27

Paul’s Life History as we Know it 5 BCE – 10 CE Birth in Tarsus, followed by education in Tarsus, then Jerusalem 30-36 Persecution of Christians (1 Cor 15:9; Gal 1:13-14; Phil 3:6; Acts 8:1-3; 9:1-2) 33-36 Conversion/call (Gal 1:15-16; Acts 9; 22; 26; Phil 3:3-11). For Paul, his conversion was

(1) a conversion of the heart; (2) a recognition of his own sinfulness; (3) a response to call. ‘Through his meeting w/ the crucified and risen Jesus, Paul found that something in himself- something God-given and itself dependent upon the fact of Jesus – was able to respond to Jesus in trust, hope, and aspiration” (3.21, 315). His “awareness of Jesus as living Lord, risen, active, and present” sets the tone for the early church (2 Cor 3:17-18; 5:16)

33-39 Three years in Arabia and Damascus (Gal 1:17) 36-39 First Jerusalem visit; two weeks w/ Cephas and James (Gal 1:18-19) 37-48 Early missionary work in Syria and Cilicia and possibly elsewhere (Gal 1:21; Acts 9:30) 46-58 Period of mission work in Asia Minor, Greece, etc. and writing most extant letters 47-51 Jerusalem meeting/’council’ (Gal 2:1-10; Acts 11:27-30? Acts 15?) 50-52 Corinth stay of 18 months (Acts 18) 52-57 Ephesus stay of 2-3 years (Acts 19, inc. possible imprisonment 54-58 Arrest in Jerusalem (Acts 21:27-36) 60-63 Imprisonment in Rome (Acts 28) 62-68 Possible release from Rome and further mission work/letter writing (Pastoral Epistles?) 62-68 Death29 A Dozen Theological Convictions of Paul, kletos apostolos (“called to be an apostle”, Rom 1:1; 1 Cor 1:1).30 1. The Covenant God of Israel is the One True God for Both Jews and

Gentiles

Yet for us there is one God, the Father, from whom are all things and for whom we exist, and one Lord, Jesus Christ, through whom are all things and through whom we exist. (1 Cor 8:6) Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith. (Rom 3:29-30a) And the scripture, foreseeing that God would justify the Gentiles by faith, declared the gospel beforehand to Abraham, saying, ‘All the Gentiles shall be blessed in you.’ (Gal 3:8)

29 Michael J. Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul & His Letters (Grand Rapids: Eerdmans, 2004), 44-5, 50. 30 Twelve convictions and scripture examples are from Gorman, 131-145. All scripture is from the NRSV unless otherwise noted.


28

2. The Power of Sin [and Death] and the Powerlessness of the Law

There will be anguish and distress for everyone who does evil, the Jew first and also the Greek, but glory and honor and peace for everyone who does good, the Jew first and also the Greek. For God shows no partiality. All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law. For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified. (Rom 2:9-13) What then? Are we any better off? No, not at all; for we have already charged that all, both Jews and Greeks, are under the power of sin. (Rom 3:9) For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh. (Rom 8:3a)

Is the law then opposed to the promises of God? Certainly not! For if a law had been given that could make alive, then righteousness would indeed come through the law. But the scripture has imprisoned all things under the power of sin, so that what was promised through faith in Jesus Christ might be given to those who believe. (Gal 3:21-22)

3. The Righteousness of God (dikaiosyne): His Covenant Faithfulness

to Israel and Mercy to the Gentiles is a Gift

But now, apart from law, the righteousness of God has been disclosed, and is attested by the law and the prophets, the righteousness of God through faith in Jesus Christ for all who believe. For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption that is in Christ Jesus, whom God put forward as a sacrifice of atonement by his blood, effective through faith. He did this to show his righteousness, because in his divine forbearance he had passed over the sins previously committed; it was to prove at the present time that he himself is righteous and that he justifies the one who has faith in Jesus. (Rom 3:21-26) And if you belong to Christ, then you are Abraham’s offspring, heirs according to the promise. (Gal 3:29) What if some were unfaithful? Will their faithlessness nullify the faithfulness of God? By no means! Although everyone is a liar, let God be proved true, as it is written, ‘So that you may be justified in your words, and prevail in your judging. (Rom 3:3-4a)

4. Jesus the Christ (Christos/Messiah: ‘anointed one’) is Lord (Kyrios),

not Caesar

Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father. (Phil 2:9-11, RSV)


29

Therefore I want you to understand that no one speaking by the Spirit of God ever says ‘Let Jesus be cursed!’ and no one can say ‘Jesus is Lord’ except by the Holy Spirit. (1 Cor 12:3)

5. The Crucifixion of Jesus the Messiah is Revelatory, Redemptive

(apolytrosis), and Reconciling31

For Jews demand signs and Greeks desire wisdom, but we proclaim Christ crucified, a stumbling block to Jews and foolishness to Gentiles, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God. For God’s foolishness is wiser than human wisdom, and God’s weakness is stronger than human strength. (1 Cor 1:22-25) But God proves his love for us in that while we still were sinners Christ died for us. (Rom 5:8) But the free gift is not like the trespass. For if the many died through the one man’s trespass, much more surely have the grace of God and the free gift in the grace of the one man, Jesus Christ, abounded for the many. (Rom 5:15) The Son of God, who loved me and gave himself for me. (Gal 2:20) For the love of Christ urges us on, because we are convinced that one has died for all; therefore all have died….in Christ God was reconciling the world to himself, not counting their trespasses against them, and entrusting the message of reconciliation to us. (2 Cor 5:14b, 19)

6. There is a New Covenant – an ‘Already/Not Yet’ Eschatological Time

before the Parousia (the Second Coming of Christ)

So if anyone is in Christ, there is a new creation: everything old has passed away; see, everything has become new! All this is from God, who reconciled us to himself through Christ, and has given us the ministry of reconciliation; (2 Cor 5:17-18)) In the same way he took the cup also, after supper, saying, ‘This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me.’ (1 Cor 11:25)

7. Justification32 by Grace (charis) Through Faith (pistis)

For we hold that a person is justified by faith apart from works prescribed by the law. Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, since God is one; and he will justify the circumcised on the ground of faith and the uncircumcised through that same faith. (Rom 3:28-30) Therefore, since we are justified by faith, we have peace with God through our Lord Jesus Christ, through whom we have obtained access to this grace in which we stand; and we boast in our hope of sharing the glory of God. (Rom 5:1-2a)

31 Shalom (peace) “means wholeness and harmony and ‘reconciliation’ (Rom 5:10, 11). To be reconciled meant…to be conscious of new possibilities for existence” (3.21, 315). 32 “the establishment or restoration of right covenantal relations with God, including fidelity to God and love for neighbor, with the certain hope of acquittal on the day of judgment” (Gorman, 138).


30

So you also must consider yourselves dead to sin and alive to God in Christ Jesus. (Rom 6:11) …not having a righteousness of my own that comes from the law, but one that comes through faith in [or “the faith of”] Christ, the righteousness from God based on faith. (Phil 3:9) For God has done what the law, weakened by the flesh, could not do: by sending his own Son in the likeness of sinful flesh, and to deal with sin, he condemned sin in the flesh, so that the just requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit. (Rom 8:3b-4)

8. The ‘Trinitarian’ Experience of God

And because you are children, God has sent the Spirit of his Son into our hearts, crying, ‘Abba! Father!’ (Gal 4:6) The grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Spirit be with all of you. (2 Cor 13:13)

But you are not in the flesh; you are in the Spirit, since the Spirit of God dwells in you. Anyone who does not have the Spirit of Christ does not belong to him. But if Christ is in you, though the body is dead because of sin, the Spirit is life because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ from the dead will give life to your mortal bodies also through his Spirit that dwells in you. (Rom 8:9-11)

9. Cruciformity, the Obedience of Christ

If then there is any encouragement in Christ, any consolation from love, any sharing in the Spirit, any compassion and sympathy, make my joy complete: be of the same mind, having the same love, being in full accord and of one mind. Do nothing from selfish ambition or conceit, but in humility regard others as better than yourselves. Let each of you look not to your own interests, but to the interests of others. Let the same mind be in you that was in Christ Jesus, who, though he was in the form of God, did not regard equality with God as something to be exploited, but emptied himself, taking the form of a slave, being born in human likeness. And being found in human form, he humbled himself and became obedient to the point of death— even death on a cross. (Phil 2:1-8)

I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. (Phil 3:10-11)

10. The Spirit as Promise Fulfilled and Hope Guaranteed


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Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, ‘Cursed is everyone who hangs on a tree’— in order that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promise of the Spirit through faith. (Gal 3:13-14)

For in hope we were saved. Now hope that is seen is not hope. For who hopes for what is seen? But if we hope for what we do not see, we wait for it with patience.

Likewise the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words. And God, who searches the heart, knows what is the mind of the Spirit, because the Spirit intercedes for the saints according to the will of God. (Rom 8:24-27)

11. The Church as Redeemed Counter-Cultural Community33

There is no longer Jew or Greek, there is no longer slave or free, there is no longer male and female; for all of you are one in Christ Jesus. (Gal 3:28) What should be done then, my friends? When you come together, each one has a hymn, a lesson, a revelation, a tongue, or an interpretation. Let all things be done for building up. (1 Cor 14:26) I appeal to you therefore, brothers and sisters, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. Do not be conformed to this world, but be transformed by the renewing of your minds, so that you may discern what is the will of God—what is good and acceptable and perfect. (Rom 12:1-2) For you were called to freedom, brothers and sisters; only do not use your freedom as an opportunity for self-indulgence, but through love become slaves to one another. Bear one another’s burdens, and in this way you will fulfill the law of Christ. (Gal 5:13c; 6:2)34

12. Belief in the Resurrection of the Dead, the Parousia, and the Final

Eschatological Triumph of God

But in fact Christ has been raised from the dead, the first fruits of those who have died. For since death came through a human being, the resurrection of the dead has also come through a human being; for as all die in Adam, so all will be made alive in Christ. (1 Cor 15:20-21) I want to know Christ and the power of his resurrection and the sharing of his sufferings by becoming like him in his death, if somehow I may attain the resurrection from the dead. (Phil 3:10-11) Therefore we have been buried with him by baptism into death, so that, just as Christ was raised from the dead by the glory of the Father, so we too might walk in newness of life. For if we have been united with him in a death like his, we will certainly be united with him in a resurrection like his. (Rom 6:4-5)

33 “God transforms and saves a people, not atomized individuals. Consequently, the faithful find their identity and vocation in the world as the body of Christ.” Robert B. Hays, The Moral Vision of the New Testament: A Contemporary Introduction to New Testament Ethics (San Francisco: HarperSanFrancisco, 1996), 36 34 Scripture choices for this section are from Hays, 32-35.


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For the Lord himself, with a cry of command, with the archangel’s call and with the sound of God’s trumpet, will descend from heaven, and the dead in Christ will rise first. Then we who are alive, who are left, will be caught up in the clouds together with them to meet the Lord in the air; and so we will be with the Lord forever. (1 Thess 4:16-17) I consider that the sufferings of this present time are not worth comparing with the glory about to be revealed to us. For the creation waits with eager longing for the revealing of the children of God; for the creation was subjected to futility, not of its own will but by the will of the one who subjected it, in hope that the creation itself will be set free from its bondage to decay and will obtain the freedom of the glory of the children of God. (Rom 8:18-21)

Honor-Shame Society: “Honor” is a “combination of the worth that you have in your own eyes together w/ the worth that you have in the eyes of whoever is important to you.” “Shame” is “what a healthy person ought to feel when experiencing dishonor or acting dishonorably.” Honor/shame was played out in a patriarchal society where the “role for the man was to be aggressive and active in pursuing honor; the normal…role of a woman was by her modesty to defend” he honor (3.21, 316-7). Patronage: The “economic glue that held the Roman Empire together” was benevolentia/obligatio – a system of “patron/client” relations. “It was the (honorable) role of the patron to convey protection, favor, and other types of benevolentia to his/her client whose (honorable) role is to render support, loyalty, and other appropriate marks of obligatio to the patron….When [patrons] began to be satisfied to invest their wealth purely in personal acquisition, then the empire began to collapse.” “The early Christian movement depended on a network of support from patrons” (3.21, 317-8). 1 Thessalonians: Holiness and Hope in a Pagan World 1:1 Opening 1:2-3:13 Thanksgiving – Turing to God: Paul, the Thessalonians, and the

Gospel 1:2-10 Authenticity of the Thessalonians’ Conversion 2:1-12 Authenticity of Paul’s Ministry 2:13-16 Thessalonians and Paul’s Common Bond of Suffering

2:17-3:13 Timothy’s Visit: Absence, Concern, and Reassurance Summary of 1 Thess 1-3

• As Christians living in the time ‘already/not yet’ time between the resurrection and the parousia (second coming of Christ) our job is to live lives of faith, hope and love – and continue in hope in relationship w/ God as Father, Son, and Spirit.

• Our ministry is powered by the Spirit and informed by Christ’s example of obedience to the will of God.

• As Christians, our task is to support one another in our ministry – with love.35 4:1-5:11 Instructions – Serving God and Waiting for the Son

35 Gorman, 156-7.


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4:1-12 Serving God: The Call to Holiness 4:1-3a The Call 4:3b-8 Sexual Purity

4:9-12 Love for One Another and Relations Outside the Community

4:13-5:11 Waiting for the Son: Eschatological Hope and Challenge 4:13-18 Hope for the Dead 5:1-11 Challenge to the Living 5:12-28 Closing Exhortations and Final Matters36 Summary of 1 Thess 4-5

• Holiness – is the norm for Christians, especially in their identity as ‘children of the light.’

• The promise of Jesus’ parousia (second coming) and the resurrection of the dead at the eschaton provides both a comforting hope from the ‘sufferings of the present time’ and a mandate to live ethical lives now.37

• The fruit of God’s agape [love] for humankind is the formation of ekklesia – communities of believers-in and livers-of the gospel of Jesus Christ. “The tasks of these ekklesia are to confess, to worship, and to pray together – in a way that glorifies God.” These ekklesia are where the God of the new covenant resides. He no longer resides in the Temple in Jerusalem.38

Philemon: Drama in Four Acts Act 1: The (relatively) Distant Past Scene 1: Epaphras founds the church in Colossae.

Scene 2: Philemon, perhaps while traveling on business, encounters Paul and believes in the gospel.

Scene 3: A church in Colossae begins to meet in Philemon’s house. Act 2: The Immediate Past Scene 1: Paul, along w/ Epaphras, is imprisoned.

Scene 2: Onesimus, Philemon’s slave, leaves his master’s household and Colossae.

Scene 3: Onesimus encounters Paul in prison, believes the gospel, and begins assisting Paul in some way.

Scene 4: Paul receives news of Philemon’s love and faith, as well as either direct or indirect expressions of love from him that have encouraged fellow believers.

36 Gorman, 152. 37 Gorman, 164. 38 Richard B. Hays, The Moral Vision of the New Testament (San Francisco: HarperSanFrancisco, 1996), 32.


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Act 3: The Present Scene 1: Paul writes to Philemon, appealing to him to welcome Onesimus back as

he would welcome Paul himself, as a brother rather than a slave, and to forgive any perceived debt or wrong.

Scene 2: Paul sends the letter (and probably Onesimus w/ it) to Philemon. Act 4: The Future (as yet unwritten) Scene 1: The letter arrives in Colossae and is read to the church.

Scene 2: Philemon ponders a critical and difficult request, and finally makes a decision.

Scene 3: Paul arrives at Philemon’s house.39 Pauline Themes in Philemon:

• Faith must express itself in deeds of love – Christ-like, sacrificial, cruciform love. • In Christ, all believers are brothers and sisters – no matter what their position or

status in society or the church. • The cross subverts the status quo where the powerful are comfortable and calls us

to a counter-cultural stance the world where relationships are based on love and acceptance of the ‘other.’40

Excurses: Philemon as an example of cooperative conflict resolution:

• Paul summons each party to responsible action: Onesimus was to return to his master; Philemon was to set him free.

• Paul requests that Philemon recognize the “weaker party’s” potential contribution to shared objectives: Onesimus’ value to Paul’s mission which he frames as Paul’s emissary and “son” this affirming Onesimus’ contribution to the Christian community. This also empowers Onesimus to see a different value himself (contributor vs. “slave”).

• Paul is willing to take responsibility and assume the cost for “initiating and enabling a just reconciliation.” Thus, although Paul risked alienating both Philemon and Onesimus w/ this stance, he did so in a manner that was non- coercive.41

39 Gorman, 457-8. 40 Gorman, 468. 41 John Koenig, New Testament Hospitality: Partnership with Strangers as Promise and Mission (Philadelphia: Fortress Press, 1985), 78-80 in Glen Stassen, ed., Just Peacemaking: Ten Practices for Abolishing War (Cleveland: Pilgrim Press, 1988), 194.


35

1 Thessalonians: Holiness and Hope in a Pagan World 1:1 Opening 1:2-3:13 Thanksgiving – Turing to God: Paul, the Thessalonians, and the

Gospel 1:2-10 Authenticity of the Thessalonians’ Conversion 2:1-12 Authenticity of Paul’s Ministry 2:13-16 Thessalonians and Paul’s Common Bond of Suffering

2:17-3:13 Timothy’s Visit: Absence, Concern, and Reassurance Summary of 1 Thess 1-3

• As Christians living in the time ‘already/not yet’ time between the resurrection and the parousia (second coming of Christ) our job is to live lives of faith, hope and love – and continue in hope in relationship w/ God as Father, Son, and Spirit.

• Our ministry is powered by the Spirit and informed by Christ’s example of obedience to the will of God.

• As Christians, our task is to support one another in our ministry – with love.42 4:1-5:11 Instructions – Serving God and Waiting for the Son 4:1-12 Serving God: The Call to Holiness 4:1-3a The Call 4:3b-8 Sexual Purity

4:9-12 Love for One Another and Relations Outside the Community

4:13-5:11 Waiting for the Son: Eschatological Hope and Challenge 4:13-18 Hope for the Dead 5:1-11 Challenge to the Living 5:12-28 Closing Exhortations and Final Matters43 Summary of 1 Thess 4-5

• Holiness – is the norm for Christians, especially in their identity as ‘children of the light.’

• The promise of Jesus’ parousia (second coming) and the resurrection of the dead at the eschaton provides both a comforting hope from the ‘sufferings of the present time’ and a mandate to live ethical lives now.44

• The fruit of God’s agape [love] for humankind is the formation of ekklesia – communities of believers-in and livers-of the gospel of Jesus Christ. “The tasks of these ekklesia are to confess, to worship, and to pray together – in a way that glorifies God.” These ekklesia are where the God of the new covenant resides. He no longer resides in the Temple in Jerusalem.45

42 Gorman, 156-7. 43 Gorman, 152. 44 Gorman, 164. 45 Richard B. Hays, The Moral Vision of the New Testament (San Francisco: HarperSanFrancisco, 1996), 32.


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Philemon: Drama in Four Acts Act 1: The (relatively) Distant Past Scene 1: Epaphras founds the church in Colossae.

Scene 2: Philemon, perhaps while traveling on business, encounters Paul and believes in the gospel.

Scene 3: A church in Colossae begins to meet in Philemon’s house. Act 2: The Immediate Past Scene 1: Paul, along w/ Epaphras, is imprisoned.

Scene 2: Onesimus, Philemon’s slave, leaves his master’s household and Colossae.

Scene 3: Onesimus encounters Paul in prison, believes the gospel, and begins assisting Paul in some way.

Scene 4: Paul receives news of Philemon’s love and faith, as well as either direct or indirect expressions of love from him that have encouraged fellow believers.

Act 3: The Present

Scene 1: Paul writes to Philemon, appealing to him to welcome Onesimus back as he would welcome Paul himself, as a brother rather than a slave, and to forgive any perceived debt or wrong.

Scene 2: Paul sends the letter (and probably Onesimus w/ it) to Philemon. Act 4: The Future (as yet unwritten) Scene 1: The letter arrives in Colossae and is read to the church.

Scene 2: Philemon ponders a critical and difficult request, and finally makes a decision.

Scene 3: Paul arrives at Philemon’s house.46 Pauline Themes in Philemon:

• Faith must express itself in deeds of love – Christ-like, sacrificial, cruciform love. • In Christ, all believers are brothers and sisters – no matter what their position or

status in society or the church. • The cross subverts the status quo where the powerful are comfortable and calls us

to a counter-cultural stance the world where relationships are based on love and acceptance of the ‘other.’47

Excurses: Philemon as an example of cooperative conflict resolution:

• Paul summons each party to responsible action: Onesimus was to return to his master; Philemon was to set him free.

46 Gorman, 457-8. 47 Gorman, 468.


37

• Paul requests that Philemon recognize the “weaker party’s” potential contribution to shared objectives: Onesimus’ value to Paul’s mission which he frames as Paul’s emissary and “son” this affirming Onesimus’ contribution to the Christian community. This also empowers Onesimus to see a different value himself (contributor vs. “slave”).

• Paul is willing to take responsibility and assume the cost for “initiating and enabling a just reconciliation.” Thus, although Paul risked alienating both Philemon and Onesimus w/ this stance, he did so in a manner that was non- coercive.48

48 John Koenig, New Testament Hospitality: Partnership with Strangers as Promise and Mission (Philadelphia: Fortress Press, 1985), 78-80 in Glen Stassen, ed., Just Peacemaking: Ten Practices for Abolishing War (Cleveland: Pilgrim Press, 1988), 194.


38

Plan of 1 Corinthians Chaos and the Cross in Corinth49 1:1-9 Opening: A Community Called by God 1:1-3 Salutation 1:4-9 Thanksgiving 1:10-4:21 Call for Unity in the Community 1:10-17 Factions in the Community 1:18-2:5 The Word of the Cross Excludes Boasting 2:6-3:4 Wisdom for the Mature Christian 3:5-23 The Community and its Leaders Belong to God

4:1-21 Direct Confrontation w/ Corinthian Boasters50 Summary of 1 Corinthians 1-4

• Allegiance to human leaders w/in the church, rather than to Christ is divisive and destructive.

• The crucified Christ is, paradoxically, the wisdom and power of God. • A Spirit-empowered life is counter-cultural in that it overturns accepted norms of

social status and power and comes through living a cruciform life (obedience to God).

• Discipleship to Christ is faithfulness to God’s call – in word and deed through conformity to the crucified Christ and through service to your neighbor.

• As servant leaders for Christ, we are accountable to God and God alone. • The church does not belong to human leaders – but to God.51

5:1-6:20 Call for Community Discipline 5:1-13 “Drive Out the Wicked Person from Among You” 6:1-11 Handle Legal Disputes w/in the Community 6:12-20 “Glorify God in Your Body” 7:1-15:58 Responses to Contested Issues in Corinth 7:1-40 Sex and Marriage at the Turn of the Ages Summary of 1 Corinthians 5-7

• Belonging to God’s new community means living a holy life away from the immoralities of the secular, pagan world.

49 Michael J. Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul & His Letters (Grand Rapids: Eerdmans, 2004, 227-86. 50 Outline is from Richard B. Hays, First Corinthians (Interpretation: A Bible Commentary for Teaching and Preaching, Louisville: John Knox Press, 1997), 13-14. 51 Gorman, 245-6.


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• Living a life in Christ means remembering the past (scriptural teachings, death, and resurrection of Christ) while hopefully looking forward to the future (parousia, bodily resurrection, and judgment).

• The self pursuit of revenge, whether through the courts or through the church is wrong and a betrayal of the gospel of God.

• Sexual activity should be sanctified through marriage. • Our bodies should be used in ways that glorify God, and within marriage, to their

spouses. • Marriage is a gift from God to each of the spouses.52

7:1-15:58 Responses to Contested Issues in Corinth Con’t.

8:1-11:1 Idol Meat 8:1-13 Knowledge Puffs Up, but Love Builds Up 9:1-27 Apostolic Example of Renouncing Rights 10:1-22 Warning against Idolatry 10:23-11:1 Use Your Freedom for the Glory of God Summary of 1 Corinthians 8:1- 11:1

• Those who live a life in Christ cannot live according to self-interest and rights, but must always consider their impact of behavior on others.

• The truest decision of freedom is not the exercise of rights but the free decision, out of loving concern for others, not to exercise even legitimate rights when those rights impinge on the freedom of others.

• Even apparently correct theological knowledge can be destructive and dangerous when used carelessly or selfishly.

• Allegiance to Christ is an exclusive devotion that leaves no room for idolatry.53 11:2-14:40 Community Worship

11:2-16 Hairstyles and gender Distinctions 11:17-34 The Lord’s Supper: Discerning the Body 12:1-14:40 Spiritual Manifestations in Worship Summary of 1 Corinthians 11–14

• The church is the body of Christ, a community of unity in diversity that remembers, proclaims, and embodies the cross of Jesus by giving special attention to its poorer and weaker members.

• Cruciform love – love that is patient and kind, not rude or arrogant – is the most fundamental and distinguishing feature of the church’s life.

• Cruciform love w/in the body of the church gives meaning and shape to the worship life, especially in its exercise of spiritual gifts for the edification of the body.54

52 Gorman, 255. 53 Gorman, 263-4.


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15:1-58 Resurrection of the Body

Summary of 1 Corinthians 15

• Christ’s resurrection is an integral part of the gospel of God • If there is no resurrection of the dead, Christ was not raised, the gospel is not good

news, and believers’ faith, hope and love is in vain. • Since Jesus was raised, he is the first fruits and gurantor of believers’ bodily

resurrection. • At the parousia, all believers will experience a transformation from perishable to

an imperishable bodily form following the resurrection of the dead. • The parousia will lead to the final defeat of all the enemies of God and humanity,

including the last enemy, death itself.55 16:1-24 Concluding Matters 16:1-12 Collection and Travel Plans 16:13-24 Farewells56 Plan of 2 Corinthians Paul’s Defense of Cruciform Ministry 1:1-2 Address/Greeting and Thanksgiving 1:3-7:16 Part 1: The Cruciform Apostleship of Reconciliation

1:3-2:13 Paul, the Corinthians and the God of Consolation 2:14-6:10 Reconciliation and a Theology of the Cross 6:11-7:16 Final Appeal for Reconciliation

Summary of 2 Corinthians 1-7

• Believers share both in Christ’s suffering and in God’s comforting presence • Ministry faithfulness and integrity are founded on and symbolic of Christ’s

faithfulness and obedience to God. • Ministry is especially characterized by truthfulness/integrity and cruciform love. • The present life of suffering is insignificant in comparison to the immeasurable

glory that awaits those who live and die for the Lord. • God’ reconciling love shown in Christ’s death (God’s only son) provides the

model for reconciling love in our ministry.

54 Gorman, 277. 55 Gorman, 282. 56 Hays, 13-14.


41

• Ministry w/ integrity is difficult, virtuous, and paradoxical. • Metaphors for ministry include: sharing in Christ’s sufferings, being Christ’s

ambassadors, etc. • Paul’s relationship w/ the Corinthians exemplifies the meaning and activities of

reconciliation that require ongoing attention and further reconciliation.57 8:1-9:15 Part 2: Generosity Comes from the Grace of the Cross 8:1-24 Christ, the Macedonians, and the Corinthians 9:1-15 God, the Macedonians, and the Corinthians Summary of 2 Corinthians 8-9

• Generous giving is an experience of divine grace for believers; a means of expressing deep gratitude for grace received from God; a way of conforming to the generous self-giving of Christ.

• Giving to the needy should be done cheerfully and liberally. • The generous find that God supplies their own need and more; so one may give

all the more generously. • Generosity demonstrates the reality of the experience of grace. • The Corinthians, while not compelled by Paul to give; ought to feel themselves

‘urged on’ by grace and love to do so.58 10:1-13:10 Part 3: The Cross Illustrates Power-in-Weakness of the Spirit 10:1-6 Paul’s Declaration of War 10:7-18 Edification and Boasting 11:1-15 Paul’s 1st Speech of Foolish Boasting: Paul’s Self Support 11:16-12:10 Paul’s 2nd Speech of Foolish Boasting: Paul’s Weaknesses 12:11-13 Conclusions to Speeches 12:14-13:10 Final Summary, Warnings, Appeals 13:11-13 Concluding Greetings, Blessings59 Summary of 2 Corinthians 10-13

• Ministry in Christ can be depicted as being a spiritual warrior and the father of the bride.

• Ministers, who practice self-praise, flaunt power, and burden believers (especially financially) preach a gospel devoid of Jesus and the Spirit.

• Paul’s ministry to the Corinthians was done out of love. • Weaknesses and tribulations are the fundamental elements of authentic

apostleship.

57 Gorman, 311-2. 58 Gorman, 317-8. 59 Gorman, 292.


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• Paul also has evidence of visions and miracles that authenticate his apostleship; “Whenever I am weak, then I am strong.”

• If believers betray their life in Christ, Paul will not hesitate to judge them.60

60 Gorman, 333


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Plan of Galatians Faith Working through Love61 1:1-5 Opening and Theme 1:6-2:21 The Gospel of Christ: Justification through Crucifixion 1:6-10 Apostolic Rebuke, Curse, and Claim 1:11-24 The Divine Origin of Paul’s Apostleship and Gospel 2:1-10 Jerusalem’s Initial Approval of Paul’s Gospel 2:11-14 A Betrayal of the Gospel

2:15-21 The Gospel of Christ Summary of Galatians 1-2

• Paul’s apostleship and teaching have their source in God’s call and revelation, not in any human person or teaching.

• Paul’s apostleship began in an unexpected experience of conversion, call, and commission that changed him from being a persecutor of Christians to an unstoppable proclaimer of God’s universally available grace, especially among the Gentiles.

• Paul’s missionary work among the Gentiles was appreciated by Jewish believers, and then, years later, officially approved by the Jerusalem leadership.

• The influence of those Jerusalem leaders who opposed Paul did not deter him from his mission to the Gentiles.

• The gospel is about the grace of God that justified both Jews and Gentiles who respond in faith to the gospel of Christ crucified.

• The source of this justification is not possession and performance of the Jewish Law and its customs, but the covenant-fulfilling, faithful, loving death of God’s only son, Jesus Christ, who now lives in believers.

3:1-4:31 The Promise of the Father: The Testimony of Scripture 3:1-5 The Galatians’ Initial and Ongoing Experience of the Spirit 3:6-14 God’s Promise of the Spirit to Abraham 3:15-29 The Law and the Promise 4:1-7 The Father’s Gift of the Son and the Spirit 4:8-20 Apostolic Appeal 4:21-31 Freedom from Slavery: The Allegory of Hagar and Sarah Summary of Galatians 3-4

• The Galatians already posses the Spirit by responding in faith to the gospel of Christ crucified.

• God promised to and through Abraham – and his “Seed” (Christ) – to bless, justify, and give the Spirit to all Gentiles who have faith like his.

61 Michael J. Gorman, Apostle of the Crucified Lord: A Theological Introduction to Paul & His Letters (Grand Rapids: Eerdmans, 2004), 183-226.


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• The Law came after God’s covenant w/ Abraham. • Christ’s death redeems humanity from its enslavement to Sin and Death and the

Law. • Ethnic/racial, socioeconomic, and gender distinctions have no importance in

Christ. • God’s sending of the Son and Spirit has radically altered everything and must not

be undone by returning to the Law, and thus to slavery, through circumcision. 5:1-6:10 The Freedom of the Spirit: The Life of Faith and Love 5:1-12 Christ, the Spirit, and Circumcision 5:13-15 Freedom, Cruciform Love, and the Fulfillment of the Law 5:16-26 Walking in the Spirit 6:1-10 The Law of Christ in the Life of the Community 6:11-18 Summary and Final Summons Summary of Galatians 5-6

• Circumcision or non-circumcision is irrelevant in Christ • ‘Freedom’ is not an excuse for ‘the flesh,’ for license, for immorality, or for

irresponsibility. • Freedom is a communal reality and aparadoxical reality, experienced only as

‘slavery’ to others. • What matters in Christ is the Christ-like life of faith expressing itself in love,

which is true freedom and which fulfills the Law; it is the mark of those who live in the new creation as Israel of God.

• Life in Christ is one of ‘walking’ or ‘keeping in step with’ the Spirit;: crucifying the desires of the flesh and allowing the fruit of the Spirit otbe produced.

• Those who ‘walk’ by the Spirit bear others’ burdens and thereby fulfill the ‘law’ or narrative pattern of Christ. The Galatians already posses the Spirit by responding in faith to the gospel of Christ crucified.


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CHAPTER 28 The Letter of Paul to the Romans, Part III

In the last chapters of Paul’s letter to the Romans, Paul reaches the point of his message; the call to a life worthy of Christ, aimed at rival factions within the church. His message would have been familiar to Jews and pagans alike, who were steeped in the Hellenistic philosophy of moderation in the ideal community—a concern with familial affection, mutual honor, and the ability to endure, which is the mark of self-control. Paul uses the Hellenistic model of the community as a body in his vision of the church. Everyone has their own gift from God and their own contribution to make, to make the church whole. Paul appeals to them to live in harmony with one another even where they disagreed with each other. In this same Hellenistic world, both Jews and pagans tended in general to regard those who were outside their particular communities as being somewhat less than fully human. To bring them together as well as to extend beyond their boundaries, Paul quotes scripture from Deuteronomy, “Vengeance is mine, I will repay, says the Lord” and from Proverbs “…if your enemies are hungry, feed them; if they are thirsty, give them something to drink; for by doing this you will heap burning coals on their heads.” He exhorts them to “rejoice with those who rejoice, weep with those who weep.” Those whose hearts are presently “hardened” can also be recipients of God’s mercy. In seeking to “bless” its persecutors the church is simply seeking a blessing for itself, looking for the completion of its own life in God and union with all creation. Paul says in 14:1,3-4, “Welcome those who are weak in faith, but not for the purpose of quarreling over opinions…for God has welcomed them. Who are you to pass judgment on servants of another? It is before their own lord that they stand or fall. And they will be upheld, for the Lord is able to make them stand.” This contrasts with Calvin’s interpretation of Paul’s vision in chapters 9-11. Calvin regarded Paul’s appeals as a rebuke of the Jewish community who were rejected by God and who, themselves, rejected Christ. Calvin sees verses 11:7-10 as the predestination of the Jews to suffer from God’s hardening of heart. He errs in that he fails to allow for a predestination to deliverance, for God wills to have mercy on all. Speaking to the Gentiles about the Jews in verses 30-32, Paul says, “Just as you were once disobedient to God but have now received mercy because of their disobedience, so they have now been disobedient in order that, by the mercy shown to you, they too may now receive mercy. For God has imprisoned all in disobedience so that he may be merciful to all.” In common with the broad consensus of pagan and Jewish thinking, Paul regards civil institutions as related to divine authority, “for there is no authority except from God”. As long as the imperial state limited itself to proper functions, Paul questions any civil disobedience, however, the state is open to challenge wherever and whenever it claimed too much for itself or betrayed the purposes of its institution. Paul says, “…the authority does not bear the sword in vain. It is the servant of God to execute wrath on the


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wrongdoer.” Later, we see the same attitude in the Swiss reformer, Zwingli, who came to see the state as the instrument of the church in keeping order and discipline. Paul ends his letter speaking of his plans for missionary work into Spain, his concern for aid from the wealthy Gentile churches to the church in Jerusalem from which they had received spiritual gifts, commendation of his letter-bearer, Phoebe, and greetings to his friends in Rome. About one-third of those named are women, most notably, Prisca with her husband, Aquila. Phoebe is lauded as “our sister”, a deacon, a benefactor, and by the mere fact that she is designated to carry Paul’s letter.

efm year 2 notes

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