Tag: In Christ

July 18: 1 John 5:20 (cont.)

1 John 5:20, continued

“And we have seen that the Son of God is here, and (that) he has given to us dia/noia, (so) that we might know the (One who is) true, and (that) we are in the (One who is) true, in His Son Yeshua (the) Anointed—this is the true God and Life of the Age(s) [i.e. eternal life].”

The middle two clauses of verse 20 (b) were discussed in the previous note, and the first two clauses (a) in the note prior; we now turn to the final two clauses (c).

Verse 20c:
    • “in His Son Yeshua (the) Anointed—
      this is the true God and Life of the Age(s) [i.e. eternal life].”

The first phrase here in v. 20c (the fifth clause, or phrase, of the verse), is epexegetical—that is, it explains or qualifies the previous statement: “we are in the (One who is) true”. This theological statement (cf. the discussion in the previous note) means that believers are “in” (e)n) God the Father (“the [One who is] true”). Elsewhere in the Johannine writings, this idea of being “in” God is expressed more fully by the use of the verb me/nw (“remain, abide”).

This is a fundamental Johannine theological idiom, which occurs in 1 John some 20 times. It is used to express the idea of the believer abiding in God (2:6, 10, 28; 3:6), or of God abiding in the believer (2:14; 3:9, 15, 17; 4:12), or both (2:24, 27; 3:24; 4:13, 15-16). Sometimes the idiom is expressed specifically in terms of the word/life/light/love, etc., of God, rather than God Himself, but these are simply specifications of the general theological principle, drawing upon particular attributes or characteristics related to the dynamic of the relationship between God and the believer.

The use of the verb of being (ei)mi) can substitute for the verb me/nw, whereby the union between the believer and God takes on a more essential quality, emphasizing its reality (or lack thereof) in the present. For the usage (ei)mi + e)n) in 1 John, cf. 1:8, 10; 2:4-5, 8, etc. The verb of being is used here in v. 20c: “we are [e)sme/n] in [e)n] (Him)”.

A central element of the Johannine theology is that God the Father abides in the believer (and the believer in God) through the presence of His Son (Jesus). And this quite clearly expressed by the author here; the statements (4&5) are parallel, with one building upon (and explaining) the other:

    • “we are in the One who is true [i.e. God the Father]” (because) =>
      • “(we are) in His Son Jesus Christ”

The Son makes the Father known to believers (cf. statements 1-3, v. 20ab), and is the means by which they/we are united with Him, coming to abide/remain “in Him”.

Verse 20 concludes with a final statement (6) that summarizes the entire Johannine theology:

“this is the true God and eternal Life”
ou!to/$ e)stin o( a)lhqino\$ qeo\$ kai\ zwh\ ai)w/nio$

There is debate as to the specific force of the initial demonstrative pronoun ou!to$ (“this,” or “this one”). Commentators are divided as to whether the pronoun refers to God the Father or Jesus the Son. Given that Jesus (“His Son Yeshua…”) is the nearest antecedent, it would seem most natural that ou!to$ refers to him. However, as Brown (p. 625) notes, the pronoun can sometimes refer to an earlier subject; and there is a clear (Johannine) example of this in 2 John 7:

“(For it is) that many who lead (people) astray [pla/noi] have come into the world, the (one)s not giving account as one (of) [i.e. confessing/acknowledging] Yeshua (the) Anointed (as) coming in (the) flesh—this (one) [ou!to$] is the (one) leading (people) astray and the (one) against the Anointed [i.e. antichrist].”

Even though Yeshua is the noun preceding the demonstrative pronoun, the pronoun clearly refers back to the false believer(s), called [oi(] pla/noi (“[the one]s going/leading astray”). This grammatical parallel suggests that the demonstrative pronoun here in v. 20c refers back to God the Father, rather than Jesus. The use of the expression “the true God” (o( a)lhqino\$ qeo/$) would seem to confirm this (cp. Jer 10:10; 2 Chron 15:3; 1 Thess 1:9). Beyond this, the parallel declaration in the Gospel (17:3) is decisive:

“And this [au%th] is eternal Life: that they would know you, the only true God, and the (one) whom you sent forth, Yeshua (the) Anointed.”

In the literary context of chap. 17, Jesus is addressing God the Father, referring to Him (El-YHWH), in traditional Israelite-Jewish religious terms, as “the only true God”. Almost certainly, then, the expression “the true God” here in v. 20c likewise refers to God the Father.

However, the close parallel in thought and vocabulary between v. 20c and Jn 17:3 is instructive, in that it suggests that the author has a dual reference in mind. In other words, the demonstrative pronoun (“this”) refers to God the Father and His Son Jesus Christ. The Father is the primary point of reference, but He, as the Father, cannot be separated from His Son. Indeed, the two are inseparable, especially given the Johannine theological principle (discussed above) that believers experience the God the Father through His Son.

If God the Father is the primary referent for the expression “the true God”, then it is the Son of God (Jesus) who is primarily being referred to by the expression “[the] Life of the Age(s) [i.e. eternal Life]” (zwh\ ai)w/nio$). Even though God the Father is the ultimate source of life (cf. Jn 5:26; 6:57; 12:50, etc), the Father gives this life to the Son, who, in turn, is able to give it to believers (4:14; 5:39-40; 6:27, 33, 51ff, 63; 10:28; 17:2). Life is predicated of the Son as an essential attribute (Jn 1:4; 6:48; 11:25; 14:6), and believers come to possess (“hold,” vb e&xw) this life through trust in Jesus (Jn 3:15-16, 36; 5:24; 6:40, 47; 8:12; 11:25; 20:31).

In 1 John, the author ties the possession of this eternal life, as a defining characteristic of the true believer, specifically to the fulfillment of the great dual-command (or two-fold duty [e)ntolh/]) as stated in 3:23: genuine trust in Jesus Christ (as the Son of God), and love for one’s fellow believers (according to Jesus’ own example). True believers fulfill this e)ntolh/, while false believers (like the opponents) disregard and violate it. Their false view of Jesus Christ (as the author sees it) means that they do not truly trust in him, and thus cannot hold eternal life in themselves.

The author establishes this logic at the very beginning of his work (1:1-2), and the references to “life” (zwh/) throughout the rest of 1 John (2:25; 3:14-15; 5:11-13ff) follow this same line of argument. In 5:11-13, at the close of the third and (final) section (5:5-12) dealing with trust in Jesus (in opposition to the false view of Christ held by the “antichrist” opponents), the author clearly and emphatically restates the Johannine definition of eternal life as the result of trust in Jesus. Through this trust, believers are united with God’s Son, coming to abide/remain in him; as noted above, it is through the presence of the Son that we, as believers, abide in the Father (and He in us).

Ultimately, our union with the Son is realized through the presence of the Spirit, though that particular theological point is only stated implicitly here in v. 20 (cf. the previous notes on 20a and 20b). The Spirit is the foremost of the things which the Son receives from the Father (cf. Jn 3:34-35), and which he then gives to believers. The association between the Spirit and the Life of God is so close as to almost be synonymous (cf. Jn 3:5-8ff; 4:10-15 [7:37-39]; 6:63). As the author of 1 John makes clear (3:24; 4:13), the presence of the Spirit is the ultimate evidence that we, as believers, abide/remain in God and thus possess eternal life.

References above marked “Brown” are to Raymond E. Brown, S.S., The Epistles of John, Anchor Bible [AB] vol. 30 (1982).

June 6: 1 John 2:28; 3:7a

This note looks at the first of six parallel components in 1 John 2:28-3:10:

    • Initial exhortation, with the opening address “(my dear) offspring” (2:28; 3:7a)
    • Statement characterizing (true) believers as those who are righteous, and act rightly (2:29; 3:7bc)
    • Statement regarding the opposite—i.e. those who sin (3:4, 8a)
    • Statement regarding the purpose for Jesus coming to earth (as a human being) (3:5, 8b)
    • Statement to the effect that the (true) believer does/can not sin, and why (3:6a, 9)
    • Statement of the opposite—that the one sinning cannot be a true believer (3:6b, 10)

Cf. the introductory discussion on 3:6-9.

1 John 2:28 / 3:7a
    • “And now, (my dear) offspring, you must remain in him…” (2:28)
    • “(My dear) offspring, no one must lead you astray” (3:7a)

The idea of remaining (vb me/nw) in Christ (“in him” e)n au)tw=|) is parallel to not being “led astray” (vb plana/w), the implication being that the one who is led astray no longer remains in Christ. In light of Jesus’ words of warning in John 15:4-7, this must be taken most seriously. The influence and views of those who have separated from the Community is certainly in mind here as that which could lead believers astray (see the article on 2:18-27).

The exhortation in 2:28 is set within an eschatological context (as is that in 2:18ff): “…you must remain in him, (so) that, if [i.e. when] he should be made to shine forth (to us), you would hold an outspoken (confidence) and not feel shame from him in his coming to be alongside (us) [parousi/a]”. The return of Jesus to earth, believed by the author to be imminent (2:18), and marking the moment of the final Judgment, is a key part of the urgency of this exhortation. We must keep this eschatological dimension in mind throughout our study.

As I have discussed previously, the verb me/nw (“remain”) is a Johannine keyword, having a special theological meaning in the Gospel and Letters of John. It occurs 40 times in the Johannine Gospel, compared with 12 times in the combined Synoptics. There is a concentration of occurrences (14) in the Last Discourse, 10 of which are in the Vine illustration passage (15:4-10, cf. above). There are 24 further occurrences in 1 John, and another 3 in 2 John. The total of 67 in the Johannine writings (plus once in the book of Revelation [17:10]) account for well over half of all NT occurrences (118).

While me/nw is a common verb, it has a specialized meaning throughout in the Johannine writings. It refers to the abiding presence of the Son (Jesus) in the believer, and the believer in the Son. Through the Son, the believer also has an abiding union with God the Father; moreover, this union is realized through the presence of the Spirit. The use of me/nw in relation to the Spirit is explicit in Jn 14:17 and 1 Jn 3:24 (cf. below), but is also implied or alluded to in many other passages. Since God is Spirit (Jn 4:24), one can only be united with Him in a spiritual way, through the Spirit.

It is significant that the central section of 2:28-3:24, focused on the defining nature and characteristics of the true believer, both ends and begins with an exhortation involving the verb me/nw. First, there is the imperative here in 2:28 (“you must remain [me/nete] in him”); then, at the close of the section the author gives his readers the assurance:

“in this we know that He remains [me/nei] in us: out of [i.e. by] the Spirit which He gave to us” (3:24b)

The true believer remains in God, and He in the believer (v. 24a). The implied subject “he” and the pronoun au)tw=| (e)n au)tw=|, “in him”), in both verses, is ambiguous; it could refer to God the Father, Jesus the Son, or the Spirit. In a sense, it refers to all three interchangeably. In 2:28, it is Jesus (the Son) who is principally in view; however, in 3:24, the primary reference is probably to God the Father. Even though Jesus gives the Spirit to believers, its ultimate source is God the Father—the Father gives the Spirit to the Son (Jn 3:34, etc), and the Son, in turn, gives it to believers (cf. the progression, from Father to Son, in the Paraclete sayings, 14:16, 26; 15:26; 16:7). The same is true of the e)ntolh/, which belongs to the Father, who gave/gives it to the Son.

The verb plana/w represents the opposite of remaining—it denotes wandering, going astray from the intended path or goal. It is frequently used in a religious-ethical context, and almost always (at least in the New Testament) in a causative sense—i.e., of being made to wander, of being led astray. This is certainly how it is used in the negative injunction (imperative) of 1 Cor 6:9; 15:33; Gal 6:7; James 1:16. In particular, false teaching can cause believers to be led astray. According to the Jewish and early Christian eschatology of the period, in the end time, wicked men and false prophets will deceive many people, potentially causing even followers of Jesus (believers) to go astray—cf. in the Synoptic Eschatological Discourse (Mark 13:5-6 par); also 2 Tim 3:13; 2 Pet 2:15. The verb features prominently in the book of Revelation (2:20; 12:9; 13:14; 18:23; 19:20; 20:3, 8, 10).

The context in 1 John (2:18ff; 2:28ff; 4:3ff) shows that the author has the same eschatological orientation in mind, and that he uses plana/w in much the same way as Jesus does in the Eschatological Discourse (Mk 13:5-6 par). The opponents, being called “antichrists” and “false prophets” (4:1), threaten to lead believers (members of the Johannine churches) astray (2:26). The author may well have these opponents in mind also in 1:8. In his view, there is a real danger that the false teaching of these “antichrists” will lead believers astray so that they no longer remain in Christ (and in God the Father).

In the next daily note, we will turn to the second component of our passage, in which the author makes a defining statement regarding the character of the true believer.

Spiritualism and the New Testament: John: 1 Jn 2:18-27

1 John 2:18-27

In these articles, dealing with the spiritualism in the Johannine Writings, we now turn to the Letters of John, with special attention to the First Letter, the work known as 1 John. As virtually all commentators recognize, there is a close relationship between the Johannine Gospel and the Letters. The Gospel writer and the author of 1 John, if not the same person, share a similar literary style, mode of expression, thought-world, and theological vocabulary. The precise relationship between the Gospel and First Letter, in terms of the sequence and when each was composed, continues to be debated, with no consensus having yet been achieved. However, in my view, there is relatively strong evidence that at least a first edition of the Gospel had been completed and distributed (within the Johannine churches) prior to the writing of 1 John.

The closeness of thought and expression, between the Gospel and First Letter, means that there is methodological validity in turning to the Gospel for elucidation of passages in 1 John, and vice versa. Throughout these upcoming articles, I will be making frequent mention of the prior notes and studies on the Johannine Gospel. The discussion of spiritualism, and the role of the Spirit, in the Gospel is, in my view, entirely applicable to our study on 1 John.

The recent daily notes, covering significant portions of 1 John 1:1-2:17, are, in many ways, preliminary and supplemental to these articles. I will be referencing them at numerous points below. Our initial article here is focused upon 2:18-27, the first of the two “antichrist” passages. It is worth summarizing the structure of the Letter leading up to this passage:

    • Prologue (1:1-4)
    • First Section: Contrast of the Light of God vs. the Darkness of the World (1:5-2:17)
      • “Walking about” in light or in darkness: Sin and the Believer (1:5-2:2)
      • “Walking” in light/darkness defined in terms of the (two-fold) duty (e)ntolh/) believers are required to complete (2:3-11)
      • Believers have overcome the darkness of evil, and should not be drawn to the world (in its darkness) (2:12-17)

The dualistic light/darkness theme developed in 1:5-2:17 is used by the author as a way of contrasting the true believer with the false believer. The ‘opponents’ of 1 John are specifically characterized as false believers (cf. below).

It is generally considered by commentators that the author is referring to his opponents, alluding to their beliefs and positions, throughout 1:5-2:17. However, in the “antichrist” section of 2:18-27, he begins to discuss them more directly. He does so by placing the crisis, posed by these opponents, in an eschatological context:

“Little children, the last hour is (here), and, just as you (have) heard that (one) ‘against-the-Anointed’ [a)nti/xristo$] comes, (so) even now there have come to be many ‘against-the-Anointed’ [a)nti/xristoi], from which we know that the last hour is (here).” (v. 18)

The author clearly believes that he and his readers are living in the “last hour”, and that the end of the current Age is very near; cf. my earlier article on the imminent eschatology of first-century Christians. A basic premise of Jewish and early Christian eschatology was that, just before the end, things would get much worse in the world, with sin and evil becoming more prevalent and pervasive, including an intensive (and increasing) persecution of the righteous. This worldview is clearly reflected, for example, in the Synoptic Eschatological Discourse of Jesus (Mark 13 par). The presence of false prophets and false Messiahs was one feature of this end-time period of distress (cf. Mk 13:5-6, 21-22 par); the false Messiahs (i.e., false Christs), in particular, could properly be referred to as “anti-Christ” (cp. 2 Thess 2:7-12).

The specific word a)nti/xristo$ (antíchristos) occurs only in the Letters of John (here, and also v. 22; 4:3; 2 John 7). It likely was coined by early Christians, patterned after the comparable a)nti/qeo$ (antítheos), when used in the (admittedly rare) sense of a rival God (qeo/$) or something imitating the Deity. The fundamental meaning of the preposition a)nti/ is “against”, but it can also mean “in place of”, and both of these aspects apply to the Antichrist Tradition as it was developed. And, indeed, the author does appear to be drawing upon an established eschatological tradition involving the use of a)nti/xristo$. He refers to an expectation that (one) “against the Anointed” (anti/xristo$, singular) will come in the “last hour”; whether this refers to an evil human leader or a spirit-being is not entirely clear, but probably the author has the latter in mind (cf. 4:3). For more on the background and development of the Antichrist Tradition, cf. my earlier three-part article (Part 1, 2, 3) on the subject.

Whatever tradition the author is referencing, he clearly interprets it in a new way, applying it specifically to the presence and activity of the ‘opponents’, considering them to be “many (who are) against the Anointed” (a)nti/xristoi polloi/). He continues in verse 19:

“Out of us they went out, but they were not out of us; for, if they were out of us, they would have remained with us; but (this happened so) that it might be made to shine forth [i.e. be made apparent] that they were not all out of us.”

The author plays with a dual-meaning of the preposition e)k (“out of”). In the opening phrase, it is used in the spatial sense of leaving, of going away from a group of people. However, in the remainder of the verse, it used in the sense of belonging to a group, being “of” a group of people. Thus, at one and the same time, the opponents are “out of” the Community, and also not “out of” it. Moreover, that they went “out of” it shows that they were never really “part of” it.

The author identifies himself (and his readers) with this Community, characterized as the Community of true believers. The opponents, having left the Community, show themselves to have been false believers. In all likelihood we are dealing with a genuine separatist movement, and a factional split within the Johannine churches. In this regard, the use of the preposition e)k and the verb e)ce/rxomai (“go/come out”) refers to a concrete division, and not simply a conceptual departure in terms of the opponents’ beliefs.

In verses 20-27, the author applies this crisis-situation to his readers, continuing the true-vs-false believer contrast established in 1:5-2:17. These verses may be divided into three subsections, each of which begins with an emphatic use of the pronoun u(mei=$ (“you [plur.]”)

    • Vv. 20-23: Kai\ u(mei=$… (“But you…”)
    • Vv. 24-26:  (Umei=$… (“[But as for] you…”)
    • Verse 27: Kai\ u(mei=$… (“And [as for] you…”)

In each unit, the author addresses his readers as true believers, to be distinguished from the opponents (false believers and “antichrists”), and fully able to recognize the truth of the matter. This is expressed thematically through a chiastic structure:

    • The anointing (xri=sma) which believers hold within them (vv. 20-23)
      • That which is “from the beginning” (a)p’ a)rxh=$) remains in them (vv. 24-26)
    • The anointing (xri=sma) remains in them (v. 27)

The discussion is thus framed by a pair of references to the “anointing” (xri=sma) which is present in believers; in between, we find the expression o^ a)p’ a)rxh=$ (“that which [is]…from [the] beginning”), with which the author began his work (in the prologue, 1:1; cf. also 2:7, 13-14). A clear sense of the author’s use of these keywords is vital for an understanding of his entire line of argument.

For my part, I have no real doubt that the noun xri=sma here refers to the presence of the Spirit. It is worth noting, however, that these three instances (in vv. 20, 27) are the only occurrences of xri=sma in the New Testament. It occurs 10 times in the LXX, primarily in the Pentateuch (Exod 29:7; 30:25; 35:12, 19, etc), where it refers to the oil used for the consecrated anointing of people and objects. Quite possibly, its use here in 1 John alludes to the practice of anointing with oil as part of the baptism ritual. However, we cannot be entirely certain of this practice in the first-century; the earliest attestation is found in Tertullian, On Baptism 7, cf. also Cyprian Epistle 70[69].2, and the Apostolic Constitutions 7:27.

Even so, it is likely that the oil/anointing symbolism was part of the ritual from very early times. Its association with the Spirit would follow naturally from the common idea that it was in connection with baptism that a believer first received the Spirit (cf. Acts 2:38; 8:12-13ff; 9:17-18; 10:45-48; 19:5-6, etc). The association goes back to early Gospel tradition, in both the baptism of Jesus (Mark 1:10 par) and the saying by the Baptist about Jesus (Mk 1:8 par). In Luke-Acts, this coming of the Spirit upon Jesus (at his baptism) is clearly understood as an anointing (Lk 4:18ff; Acts 10:38; cf. also the quotation of Ps 2:7 in Lk 3:22 v.l.). This is no mere Lukan invention, since the idea relates to the early application of Isa 61:1ff to Jesus as the Anointed One [Messiah] of God; on the similar idea of God placing his Spirit upon Jesus (as His chosen Servant), cf. Isa 11:2 and 42:1 (and the use of the latter in the Gospel tradition).

This Messianic concept of being anointed by the Spirit is part of a wider Prophetic tradition describing the activity of God’s Spirit in the New Age of Israel’s restoration. Of special significance is the motif of the Spirit being poured out, as liquid (water, oil, etc) upon God’s people—cf. Isa 32:15; 44:3; Ezek 39:29; Joel 2:28-29 [cited in Acts 2:17-18].

For all of these reasons, we may safely assume that xri=sma in 1 John 2:20, 27 is a more or less direct allusion to the presence of the Spirit in believers. Believers hold (vb e&xw) this anointing in them (v. 20), and it remains (vb me/nw) in them. Both of these verbs have special theological meaning in the Johannine writings, and refer here to the abiding presence of Jesus (the Son), along with God (the Father), through the Spirit.

What are the consequences of this abiding presence of the Spirit (the xri=sma) in believers? The author explains this, to some extent, in each portion of his discussion:

    • “…and you know all (thing)s. I did not write to you (in) that [i.e. because] you have not seen [i.e. known] the truth, but (in) that you have seen it, and (also) that every false (thing) is not out of [i.e. does come from] the truth.” (vv. 20b-21)
    • “…and you do not have need that any(one) should teach you, but, as His anointing teaches you about all (thing)s, and is true and not (something) false, and, just as it (has) taught you, you must remain in him.” (v. 27)

The anointing (i.e., the Spirit) teaches believers “all things”, and so there is no need for anyone (else) to teach them. This touches to the heart of the Johannine spiritualism. It reflects the promised role of the Spirit in the Paraclete-sayings of Jesus in the Last Discourse (14:26; 16:13ff; cf. also 15:26). Through the Spirit, Jesus will continue to be present with believers, and to teach them. It is this emphasis on the spiritual presence of Jesus which may have led to the opponents devaluing the earthly life and ministry of Jesus (including his death).

This is particularly important, it seems, for the author’s rhetorical strategy here. On the one hand, he fully accepts and affirms the Johannine spiritualistic principle of the primacy of the Spirit—it is, indeed, the Spirit who teaches believers “all things,” and the true believer has no need to rely on any other human teacher. This apparently radical concept is actually inspired by the Prophetic tradition (cf. above) regarding the role of God’s Spirit among His people in the New Age. In this time of a New Covenant, the Spirit will lead all people to serve as prophets (Joel 2:28f), effectively fulfilling the wish expressed by Moses in Num 11:29; moreover, because God will write his Law upon the heart of each person, they will all know Him, without the need for anyone else to teach them (Jer 31:34). In this regard, the Johannine emphasis simply reflects an early Christian version of this Prophetic ideal, an eschatological hope for God’s people that is realized among believers in Christ.

The Spirit, being the Spirit of Truth (4:6; 5:6; Jn 14:17; 15:26; 16:13), will always teach believers what is true, and will never say anything that is false. As a result, with the Spirit’s guidance, the true believer will be able to recognize any false teaching, including the false teaching of the opponents (v. 22, cf. below). If the Spirit teaches believers “all things,” with no need for anyone else to teach them, then why is the author bothering to give the instruction that he does? Even though the Spirit may be primary, there is still value in human instruction and exhortation. The guidance of the Spirit does not happen automatically, but requires a measure of faithfulness and cooperation by the believer. There is thus a place for human teaching and exhortation within the congregation, such as the kind that the author gives here. He expresses the contingency in two ways:

    • “I have written these (thing)s to you (warning you) about the (one)s leading you astray.” (v. 26)
    • “…just as he/it has taught you, you must remain in him” (v. 27)

The first point indicates the real danger, in the mind of the author, that the false teaching of the opponents could lead some believers astray (vb plana/w). How could this possibly happen to a believer? The concluding words in v. 27 make this clear: the believer must consciously and willingly remain in the Spirit, in order for the Spirit to continue guiding him/her in the truth.

The verb me/nw is a fundamental Johannine keyword, as I have noted above. The form used here, me/nete, could be read as an indicative or an imperative; in my view, the author intends an imperative, even as he does in the following v. 28. The Spirit teaching believers the truth depends upon the believer remaining in the Spirit. The actual phrase is “you must remain in him [e)n au)tw=|]”, and it is not entirely clear whether the pronoun (“him”) refers specifically to God the Father, Jesus, or the Spirit. In terms of the Johannine theology, the latter two—Jesus and the Spirit—would be principally in view, since a person remains in the Father through the Son (Jesus), and, in turn, remains in the Son through the Spirit. Much the same is expressed in the Last Discourse, cf. especially the illustration of the Vine (15:4-9).

The author tells us something about the false belief of the opponents in verse 22; I have discussed this at length in a set of three supplemental notes (1, 2, 3). The title o( xristo/$, as used in the Gospel of John, indicates that it refers specifically to Jesus’ identity as the Messiah. Another possibility, however, is that it functions here as a shorthand for the fuller Christological statement in 4:2—viz., regarding Jesus Christ as having “come in the flesh,” usually understood specifically in terms of his earthly life. Either way, it seems likely that the opponents of 1 John, in some fashion, denied or devalued the importance of Jesus’ earthly life (and death). This may have extended to a denial of Jesus’ identity as the Jewish Messiah.

A devaluation of Jesus’ earthly life could be explained on the basis of both the Johannine Christology and its spiritualism. The high Christology of the Gospel, emphasizing Jesus’ identity as the eternal (and pre-existent) Son of God, could easily have led some Johannine Christians to question the importance of his earthly life and ministry. Moreover, if Jesus continues to be present with believers in the Spirit, continuing to teach “all things”, then of what value are the traditions of the things that Jesus said and did in the past?

In the prologue (1:1-4), the author clearly establishes the importance of the historical Gospel tradition—of the things Jesus said and did, preserved and transmitted to future generations by the first disciples (functioning as eye/ear-witnesses). It is no coincidence that the author essentially repeats the opening phrase—o^ h@n a)p’ a)rxh=$ (“that which was from [the] beginning”)—here in the central unit of his exposition (vv. 24-26). In between the two references to the teaching of the Spirit, he includes this reference to the Gospel tradition: “that which you heard from (the) beginning”.

In an earlier note on 1:1ff, I discussed how there are two aspects to the expression a)p’ a)rxh=$ in 1 John: (1) Christological, referring to Jesus as the one who was with God “from the beginning” (Jn 1:1, etc); and (2) Evangelistic, referring to the message about Jesus, which believers have heard “from the beginning”, i.e., from the time of the first disciples. The Christological aspect is primary, but it cannot be separated from the Gospel witness. This is essentially the message of the author of 1 John, and he states it again here in vv. 24ff:

“(As for) you, that which you (have) heard from (the) beginning, it must remain in you. If that which you heard from (the) beginning should remain in you, (then) indeed you will remain in the Son and in the Father.”

According to the Johannine mode of expression, the person of Jesus (“the one from the beginning”) must remain in the believer; but this is not possible if the truth of the message about Jesus does not also remain in the believer. Here is a key sign distinguishing the true and false believer, in the context of the crisis caused by the opponents. The true believer remains faithful to the authoritative Gospel tradition(s) about Jesus, preserved from the first disciples, while the false believer has forsaken or has distorted those traditions. Put another way, the internal teaching of the Spirit will (and must) conform to the Gospel tradition; and any such teaching which contradicts that tradition, and is thus false, cannot come from the Spirit.

This will be discussed further, along with a further examination of the nature and beliefs of the opponents of 1-2 John, in the upcoming study on the second “antichrist” section (4:1-6). However, first I will consider the spiritualism of 1 John as expressed in the central section (2:28-3:24), where the marks of the true believer are most clearly enunciated.

May 4: Ephesians 2:13-18

Ephesians 2:13-18

The final passage from the Pauline letters to be examined in these notes is Ephesians 2:11-22, focusing specifically on the portion from verse 13 to v. 18. In the view of many commentators, Ephesians is pseudonymous. This is not the place to consider the various arguments for and against Pauline authorship; the main point to note is that even scholars who would maintain that the letter is pseudonymous recognize its Pauline character. That is to say, the author (if not Paul) was certainly influenced by Paul’s writings, and himself writes in a way that very much reflects the Pauline theology and manner of expression.

An important theme in Ephesians, especially in the first half of the letter, is the unity of believers in Christ—Jews and Gentiles alike. This was also a central theme for Paul in Romans, and relates to his distinctive (and controversial) view regarding the place of the Torah in the new covenant. His line of exhortational argument in 2:11-22 reflects the same religious and theological viewpoint, and could serve as a summary of Paul’s thoughts on the matter.

The key statement is in verse 13, where Paul (or the author) indicates that this unity—between Jewish and non-Jewish believers—was brought about through the death of Jesus:

“But now, in (the) Anointed Yeshua, you, the (one)s being in times (past) far off, (have) come to be near, in [i.e. by] the blood of the Anointed.”

The expressions “in (the) Anointed Yeshua” and “in the blood of the Anointed” are clearly parallel, and largely synonymous. They reflect the key Pauline themes of believers being “in Christ” and of ‘dying and rising with Christ’ —that is, of our participation in the death and resurrection of Jesus. In the previous notes, we have seen how, in Paul’s view, this participation is realized for believers through the presence of the Spirit.

The main focus in this passage, however, is on how our shared participation in Jesus’ death means that there is no longer any separation or division between Jewish and non-Jewish (Gentile) believers. The old religious identity, with its distinctions and exclusivity, no longer applies for believers in Christ. This new reality is expressed here in terms of those who were “far away” (makra/n), i.e. Gentiles, coming to be identified (along with believing Jews) as God’s people—they now come to be “near” (e)ggu/$). As part of God’s people, Gentiles are able to come near to God, in a covenant bond of relation to Him (cf. below on v. 18). This is, of course, a new covenant, which supersedes the old covenant and its Torah (on the definite contrast, see esp. 2 Cor 3:6, 14, in context).

The emphasis on unity between Jew and Gentile is expressed powerfully in verse 14, stressing again how this unity was achieved through Jesus’ death—and of our participation, as believers, in his death (“in his flesh” [e)n th=| sarki\ au)tou=]). Such unity could only be achieved by abolishing the old religious differences (which were ethnically and culturally defined). The Torah regulations represent the terms of the old covenant, which were binding for God’s people. Now, with the coming of Christ—and, specifically, through his sacrificial death (on the cross, cf. Gal 2:19ff; Col 2:14)—these regulations of the old covenant are no longer binding for believers in Christ.

This is the essence of Paul’s view of the Law, expressed (as I see it) in unmistakable terms, throughout Galatians, Romans, and in 2 Corinthians 3. It is also expressed quite clearly here in verse 15. Following the thought in v. 14, where it is stated that Jesus’ death ‘dissolved’ (vb lu/w) the “middle wall of the fence” that previously separated Jew from non-Jew. This “wall” is further identified, in verse 15, as “the law [no/mo$] of e)ntolai/ e)n do/gmasin.” This particular qualifying expression is difficult to translate. The noun e)ntolh/ fundamentally refers to a charge or duty that is placed on a person, which he/she is obligated to complete. In context, it clearly refers to the regulations and requirements in the Torah, and is typically translated flatly as “command(ment)s”. The word do/gma essentially means an (authoritative) opinion, often in the sense of a view that is presented as a guiding principle; in a governmental or legal context, it can refer to an official ordinance or decree. Here, the expression e)n do/gmasin refers to the specific Torah regulations/requirements in their written (legally binding) form.

Jesus’ death literally made these binding regulations “cease working”; that is the fundamental meaning of the verb katarge/w, which Paul uses repeatedly to express the idea that the Torah regulations are no longer binding for believers in Christ. It occurs 4 times in 2 Corinthians 3 (vv. 7, 11, 13-14) and twice in Rom 7:1-6 (vv. 2, 6); Paul also uses it, in the same context, but in the reverse sense—viz., that continuing to live under the old covenant effectively invalidates the Gospel and faith in Christ! (cf. Rom 4:14; Gal 5:4, 11). Paul was fully aware how controversial this view of the Torah was, especially for Jewish Christians. In Rom 3:31—a verse that can easily be misunderstood—he declares that his view of the Torah does not nullify/invalidate (same verb, katarge/w) the Law. God’s Law continues to be upheld, but through the Spirit and by following the example of Jesus (esp. the ‘love command’), rather than by continuing to treat the Torah regulations as legally binding.

The thought in vv. 14-15 is developed and restated in vv. 16-17, emphasizing again how the unity of believers was achieved through Jesus’ sacrificial death. In the climactic verse 18, Paul (or the author) ties this unity directly to the presence of the Spirit:

“(for it is) that, through him, we hold the way leading toward (God)—the both (of us) in one Spirit—toward the Father!”

The death of Jesus gives believers direct access to God the Father. The noun used is prosagwgh/, which essentially refers to the way “leading toward” something (or someone); it can also have the more active (verbal) meaning of bringing someone forward. In any case, believers are brought (or allowed to come) “toward” (pro/$) God (the Father). This coming toward God is made possible through our participation in Jesus’ death (“through him”), but it is realized “in the Spirit” (e)n pneu/mati). The exact expression, e)n e(ni\ pneu/mati (“in one Spirit”), could conceivably refer more generically to a ‘spirit of unity’ between human beings. While this would be valid, any ‘spirit’ of unity among believers is realized through the presence of the Spirit. The concluding use of the word pneu=ma in verse 22, makes absolutely clear that the focus is on the Spirit of God (and Christ). From the Pauline theological standpoint, as we have seen, it is through the presence of the Spirit that the life-giving power of Jesus’ death (and resurrection) is communicated to us. I have no doubt that the author of Ephesians—if that person is not Paul himself—shares this same Pauline perspective.

In the next daily note, our final note in this series, we will look at the statement in Hebrews 9:14, which is one of the very few passages in the New Testament indicating a role for the Spirit in Jesus’ actual death.

May 3: Romans 8:21-23

Romans 8:21-23

Towards the end of chapter 8 (cf. the previous note on Rom 8:10-11), Paul brings in a strong eschatological emphasis. Many Christians today do not fully appreciate the importance of eschatology in early Christian thought. I have discussed the subject at length in the earlier series “Prophecy and Eschatology in the New Testament” (cf. the Part 2 of the article on Romans). For first-century Christians, their eschatology was imminent, expecting  that the end would come very soon, probably within the lifetime of most believers. Salvation was understood primarily in terms of being saved from the coming Judgment.

Following the Judgment, a New Age would be inaugurated for humankind; the eschatological expectation of many Jews and Christians of the time included the idea of a complete transformation of all creation—drawing upon the prophetic tradition of a “new heavens and new earth” (Isa 65:17ff; 66:22; cf. Revelation 21:1-2; 2 Peter 3:13). Paul is expressing a similar idea here in Rom 8:18-23, working from the premise, shared by most Christians at the time, that the New Age had already been ushered in, but was only realized (in the present) for believers. This way of thinking is typically referred to as “realized eschatology” —the promise of salvation, eternal life, the resurrection of the body, and so forth—all of this is experienced by believers in Christ, in a preliminary way, through the presence of the Spirit.

Thus, as Paul expounds the matter in vv. 18-23, believers represent the ‘first-fruits’, a)parxh/, literally the beginning (of the ingathering) from (the harvest)—the harvest being a natural motif for the end of the Age. The good grain/fruit is brought in, while the bad/useless chaff is discarded (and burnt up)—cf. Mark 4:29; Matt 3:12 par; 13:30, 38ff; Rev 14:15-20; also Matt 9:37-38 par; John 4:35; cp. Jer 51:33; Joel 3:13, etc). From an eschatological standpoint, this signifies a temporal priority—i.e., the initial transformation of believers, through our possession of the Spirit, marks the beginning of the New Age.

For believers in Christ, the end time, in spite of the suffering (like that of a woman in labor) that takes place, ultimately provides a reason for great hope. Indeed, Paul declares that the present (eschatological) suffering cannot compare to the honor/splendor (do/ca) which we are about to experience (v. 18). In his words, the sufferings of “the time (right) now” are not comparable to the do/ca “being about to be uncovered [i.e. revealed] unto us” (note the imminence of this expectation). The prepositional expression ei)$ h(ma=$ could also be translated “in us”.

This hope for believers also gives hope to the rest of creation (as a whole). Paul refers to this in verse 19 as the “a)pokaradoki/a of the foundation”. The compound noun a)pokaradoki/a is almost impossible to translate; it essentially refers to the act of stretching out one’s head (and neck) with the hopes of seeing/perceiving something. The noun kti/si$, which I translate as “foundation,” properly refers to something that is founded or formed (vb kti/zw), cf. Rom 1:25. It is best understood here in a comprehensive/collective sense, referring to all of creation (cp. the use in Rom 1:20). Creation is looking out, hoping to receive (i.e. experience) the end-time manifestation of “the sons of God” (i.e. believers). Currently, this identity of believers is hidden, realized only internally, through the presence of the Spirit; eventually, the honor/splendor (do/ca) of this status will shine forth for all to see.

In verses 20-22, Paul strikingly attributes to all of creation, the same bondage (doulei/a, lit. slavery) which human beings suffered, prior to the coming of Christ. Just as all of humankind was in bondage to the power of sin and death, so all of creation is similarly enslaved. The primary manifestation of this is the fact that all of creation is subject to death and decay (fqora/). Creation has been put in (submissive) order under the authority of sin/death; this idea is expressed by the verb u(pota/ssw. However, the subject of the participle u(pota/canta in v. 20, referring to the person who put creation under this bondage, is not entirely clear. The best explanation is that Paul identifies God as the ultimate cause—He subjected creation to this bondage, allowing it to be so enslaved, with the final hope in mind: that eventually all of creation would be set free from this bondage.

Currently, this freedom is only experienced by believers in Christ, and only through the internal presence of the Spirit. But the time will (soon) come when the same freedom will be realized by all of creation:

“…even the foundation [i.e. creation] itself will be set free from the slavery of th(is) decay, into the freedom of the honor/splendor [do/ca] of the offspring of God.” (v. 21)

All of creation collectively suffers (v. 22), groaning and being in pain (like a woman in labor), but this suffering will lead to a new birth—the manifestation of the sons/children of God. Here in chap. 8, Paul utilizes both the noun ui(o/$ (ui(oi/, “sons”), and the more generic te/knon (pl. te/kna), “offspring”, with no real difference in meaning. By contrast, in the Johannine writings, believers are always referred to as “offspring [te/kna] of God”, with the noun ui(o/$ (“son”) reserved for Jesus. Paul’s use of ui(oi/ in vv. 14, 19 is perhaps influenced by the adoption motif in chapter 8 (esp. verses 14-17). The noun ui(oqesi/a literally means “placement as a son” (cf. also Gal 4:5 in context). Paul does, however, share with the Johannine writings the belief that Divine sonship is realized exclusively through our relationship to Jesus, the unique Son (vv. 29ff).

The climax of this exposition comes in verse 23, where Paul (finally) makes reference again to the Spirit. He makes clear that the transformation of creation will occur just as it does for believers—through the life-giving power of the Spirit:

“And not only (this), but (we our)selves, holding the beginning from (the harvest) of the Spirit, we also groan in ourselves, (look)ing out to receive placement as son(s), the loosing from (bondage) of our bodies.”

The occurrence of the noun ui(oqesi/a again here in v. 23 (indicated in light gray text) is problematic, and some commentators would omit it. Indeed, it is not present in a number of manuscripts (Ë46 D F G 614). Its inclusion would imply that believers do not already have “placement as (God’s) sons,” quite contrary to what Paul indicated earlier in vv. 14-17. By contrast, what we are currently still awaiting is the full realization of this identity—which will take place at the end-time resurrection, when our bodies will at last be set free from bondage to death. In this regard, we have the same groaning expectation as the rest of creation, even though we have already been set free from bondage within, through the presence of the Spirit.

Though Paul does not state this here, the transforming power of the Spirit, communicating the live-giving power of God (over death), is specifically related to our participation in the death of Jesus. This is to be inferred based on what was said earlier in vv. 10-11 (as also in 6:1-11)—on which, cf. the discussion in the previous note.

May 2: Romans 8:10-11

If the focus in chapters 6-7 of Romans was on the believer’s freedom from bondage to the power of sin, the emphasis in chapter 8 is on the new life we have in the Spirit. The Spirit was referenced only in a marginal way in the prior chapters, but now becomes the dominant theme in chap. 8.

Romans 8:10-11

I have already discussed verses 10ff (especially vv. 14-17) in an earlier set of notes (part of the series “Spiritualism and the New Testament”, cf. the article on Rom 8:1-17). Here I will be focusing on the subject of the current notes, the relationship between the Spirit and the death of Jesus.

The declaration in verse 2 summarizes the discussion by Paul in chaps. 6-7, emphasizing the believer’s freedom from the power of sin, and, in a related aspect, our freedom from the binding authority of the Law (i.e. the Torah regulations):

“For the law of the Spirit of life in (the) Anointed Yeshua (has) set you free from the law of sin and of death.”

By utilizing the term no/mo$ (“law”), Paul is playing upon the relationship between the Law (Torah) and sin—a subject he expounds so vividly in chapter 7. This aspect of Paul’s view of the Law remains difficult for many Christians to understand (and accept); it must have been quite controversial (even offensive) to Jews (as well as to many Jewish Christians) at the time. In using the expression “law of the Spirit” Paul sets the word no/mo$ in a very different context—one that emphasizes how the Spirit effectively takes the place of the Torah regulations for believers. It is the Spirit which serves as the binding, regulating force for believers in Christ. For more on this, see the recent articles in the series “Spiritualism and the New Testament”, as well as the earlier articles on Paul’s View of the Law in Galatians and Romans.

The “law of the Spirit” is characterized by life, while the “law of sin” (which includes the role of the Torah regulations) is characterized by death. It is a stark contrast, one that Paul brings out elsewhere in Romans and Galatians, as well as in 2 Corinthians 3 (cf. the recent article and notes).

In the exposition that follows in vv. 3-9, Paul explains both the reason for, and the consequences of, our freedom from sin and the Law. It was achieved by God, through the sacrificial death of His Son (v. 3), and thereby fulfilling entirely (and putting an end to) the Torah regulations regarding sin (v. 4; cf. Col 2:14). Now the right requirement of the Law is fulfilled for us, as believers, when we walk in the Spirit; there is thus no longer any need for a written law code. The same idiom of “walking about” (vb peripate/w) in the Spirit was used by Paul in Gal 5:16 (cf. also here in 6:4 [discussed in an recent note]).

In this new life of the Spirit, even though we are free from bondage to the power of sin, there is still a struggle with the sinful impulses that reside in the “flesh”. Paul discusses this in vv. 5-8, reflecting largely the same teaching he gives in Galatians 5. By submitting to the guidance of the indwelling Spirit—that is, by “walking about”, on a daily basis, according to the Spirit, rather than the flesh—we can avoid and resist/redirect the impulse toward sin that continues to reside “in the flesh”. The implication of Paul’s statement in verse 9 is that we should walk in a manner that is consistent with the reality of the Spirit’s abiding presence in us—that is, by “walking about” in the Spirit, under the Spirit’s guidance.

This provides the expository context for Paul’s words in vv. 10-11. To what was stated above, it is important to add the point of identification made by Paul in v. 9—namely, that the Spirit which dwells in us, as believers, is both the Spirit of God and the Spirit of Christ. This reflects a Christological point that Paul only touches upon briefly elsewhere in his letters, most notably in 1 Corinthians, where he declares that Jesus, following the resurrection, became a “life-giving [lit. life-making] Spirit” (15:45). The implication is that the exalted Jesus shares the Divine Spirit with God the Father, being united with Him (according to the principle expressed in 6:17). Thus, if the Spirit (of God) dwells within believers, since it is also the Spirit of Christ, this means that Christ also dwells within us, being personally present through the Spirit.

The ramifications of this are clear in vv. 10-11, where Paul returns to his earlier theme (in chap. 6) of our participation, as believers, in the death and resurrection of Jesus. Here Paul makes explicit what was only implied earlier—namely, that this participation is communicated through the presence of the Spirit:

“But if the Anointed (is) in you, (even if) the body (is) dead through sin, the Spirit (is) life through righteousness.” (v. 10)

Here pneu=ma has something of a dual meaning: it can refer to the human spirit (in contrast to the body), which still has life, even if the body dies; yet, on the other hand, it can also refer to the life-giving power of the Spirit. Since the Spirit belongs to both God and Christ, it possess and communicates the righteousness (dikaiosu/nh) of God to the believer—the same righteousness which Jesus possessed, and which was manifested (and fulfilled) through his sacrificial death.

“And if the Spirit of the (One hav)ing raised Yeshua out of (the) dead houses [i.e. dwells] in you, (then) the (One hav)ing raised Yeshua out of (the) dead will also make alive [zw|opoih/sei] your dying bodies, through His Spirit housing [i.e. dwelling] in you.” (v. 11)

It was the Spirit of God that raised Jesus from the dead, transforming him into a “life-making” Spirit (1 Cor 15:45). As the Spirit of Christ, it has the same life-making power. Indeed, the same verb (zwopoie/w) was used in 1 Cor 15:45; cf. also 1 Cor 15:22 and John 5:21. Elsewhere in 2 Cor 3:6 Paul specifically states that it is the Spirit that “makes alive”, a view expressed also in 1 Peter 3:18 and by Jesus in John 6:63; the verb zwopoie/w is used in all these references.

Because we are joined with Jesus, sharing in his death, we also share in the power of his resurrection. And, even as we share in his death through the presence of the Spirit—which is also his Spirit—so we share in the life-giving power of that Spirit. Elsewhere, Paul speaks in this regard of the Spirit as a guarantee (a kind of down-payment) for our future resurrection (2 Cor 1:22; 5:5; cf. also Eph 1:13); it also means that we have this new life of the Spirit even in the present. Such a ‘realized’ eschatology is a component of Paul’s spiritualism, though it is not emphasized as prominently in Paul’s letters as it is in the Johannine writings.

In the next daily note, we will look ahead to verses 18-23, where our participation in the death/resurrection of Jesus, through the Spirit, is specifically discussed by Paul in an eschatological context.

April 28: Romans 7:6

Romans 7:6

The emphasis in Romans 6 was on the believer’s freedom from the power of sin. This freedom is obtained by being “in Christ” —as expressed by the idea, drawn from the symbolism of the baptism-rite, of our participation in the death and resurrection of Jesus. Here in chapter 7 (vv. 1-6), Paul introduces a second, related, aspect of our freedom in Christ—namely, that we are also freed from the binding authority of the Torah regulations (i.e., the Law). This is Paul’s focus throughout his letter to the Galatians, and is also the aspect of freedom that he emphasizes in 2 Corinthians 3 (cf. my recent study on this passage). The focus on the Torah is introduced here in vv. 1-6, and then the relationship between the Law and sin is expounded in the remainder of the chapter (vv. 7-25).

Paul begins his discussion in chap. 7 with an illustration involving the binding force of the marriage bond (vv. 1-3). When a woman’s husband dies, she is no longer bound to him by law, and she is free to give herself to another. This illustration is comparable to several that Paul utilizes in Galatians (e.g., 3:23-26ff; 4:1-7), as a way of explaining how the binding authority of the Torah only applied for a certain period of time—when that time is over, a person is no longer under its authority. According to Paul, the period of time when the Torah regulations were in force, has come to an end with Jesus (Rom 10:4, etc). Here is how he states the matter in 7:4:

“So then, my brothers, you also (have) become dead to the Law, through the body of the Anointed, unto your coming to be(long) [i.e so that you might belong] to another—to the (one hav)ing been raised out of (the) dead—(so) that we might bear fruit to God.”

Notice the way that Paul weaves in the ‘dying/rising with Christ’ theme (from chap. 6) into his application of the illustration. Jesus is identified with the ‘husband’ who died, thus voiding the force of the law for the woman (i.e., the believer); then Jesus is identified further with the new husband (“another” man), under an entirely new and different kind of marriage bond—one which has the purpose of “bearing fruit” to God.

The old husband (Jesus under the law) died and the woman (the believer) marries a new husband (the resurrected/exalted Jesus). This transfer is achieved through the believer’s participation in both Jesus’ death (“through the body of the Anointed”) and resurrection (“to the one having been raised out of the dead”).

Following this explanation, Paul again mentions (in v. 5) how this participation has set us free from the binding power of sin:

“For, when we were in the flesh, (the thing)s (being) suffered of sins, which (were realized) through the Law, worked in our members [i.e. body parts], unto the bearing of fruit to sin;”

The rather complex language here, describing the relationship between sin and the Law, is expounded by Paul in vv. 7ff. The syntax reflects a certain chain of logic:

    • “in the flesh” (i.e. prior to our coming to faith)
      • “the things suffered [paqh/mata] of [i.e. involving] sins”
        “that [were realized] through the Law”
    • “worked in our members”
      • “for bearing fruit to sin”

Stated more conventionally: there were passions and impulses “in our flesh” tending toward sin; these were active and at work in our “body parts”, spurring us on to sinful action (“bearing fruit to sin”). The same verb (karpofore/w, “bear fruit”) was used in v. 4 (cf. above), emphasizing the contrast between serving sin and serving God. Regarding this motif of bearing “fruit” (karpo/$), one is immediately reminded of Paul’s contrast between the “fruit of the Spirit” and the “works [‘fruit’ in a negative sense] of the flesh” in Gal 5:19-22.

As in Gal 5:24 (cf. also 2:19-21), the main point is that believers in Christ, who have died with him, have died to these sinful impulses: we are no longer in bondage to them. By participating in Jesus’ sacrificial death, we have been set free from their enslaving power. This also applies to the binding power of the Torah regulations, as is made clear in the continuation of Paul’s thought in v. 6:

“but now, we (have) been made to cease working from (under) the Law, (hav)ing died away in that by which we were held down, so that we (are now) to be a slave in (the) newness of (the) Spirit, and not in (the) oldness of (the) letter.”

Much of this language is repeated from 2 Corinthians 3—especially the use of the key verb katarge/w (vv. 7, 11, 13-14), the contrast between the Spirit and the “letter” (gra/mma, vv. 6-7), and the implicit contrast between the “old” and “new” covenants. On the last point, the expression “newness [kaino/th$] of the Spirit” certainly corresponds with the new (kaino/$) covenant in 2 Cor 3:6, just as “oldness [palaio/th$] of the letter” corresponds with the old (palaio/$) covenant in v. 14. For more on this, cf. the recent article in the series “Spiritualism and the New Testament”, along with the associated set of exegetical notes.

The same noun, kaino/th$, was used in 6:4 (cf. the earlier note); it is used in precisely parallel expressions, which also have comparable meaning:

    • “in newness of life” (e)n kaino/thti zwh=$)
    • “in newness of (the) Spirit” (e)n kaino/thti pneu/mato$)

This makes explicit what was only implied in the earlier passage—namely, that our participation in the death and life (resurrection) of Jesus is realized through the presence of the Spirit. While the Spirit tends to be associated with the life, it must be understood as equally associated with the death of Jesus. This also was indicated earlier, in 5:5, where Paul describes God’s love, present in us through the Spirit, specifically in terms of sacrificial death of Jesus (His Son), vv. 6-11. Thus, the reality and power of both Jesus’ death and his resurrection are communicated to us through the Spirit.

In the next daily note, we will turn to Paul’s discussion in chapter 8, where this role of the Spirit is given special emphasis.

April 27: Romans 6:8-11

Romans 6:8-11

“Now, if we died away with (the) Anointed, we trust that also we shall live with him, having seen that (the) Anointed, (hav)ing been raised out of (the) dead, no longer dies away, (for) death no longer is lord over him.” (vv. 8-9)

In vv. 6-7 (cf. the previous note), the principal effect of believers’ participation in Jesus’ death is that they/we are freed from sin—in the specific sense of being freed from bondage to the power of sin. This, indeed, is the focus of verses 1-11 as a whole (see the opening vv. 1-2), and is also a key theme that dominates the body of the letter, becoming especially prominent in chaps. 5-7. Sin is personalized as powerful tyrant, holding rule over humankind enslaved to his power. And, in this portrait, death (similarly personified, cf. 1 Cor 15:26, 54-56) functions as a powerful subordinate (vassal) or co-ruler with sin. In 5:14, death (qa/nato$) is specifically said to rule/reign (vb basileu/w) as ‘king’ over humankind:

“But Death reigned from Adam until Moshe…”

The limitation of the period before the coming of the Torah regulations (with Moses) relates to Paul’s discussion of the Law in chaps. 5-7 (cf. the prior v. 13). The presence of sin’s rule over humankind was not made clearly manifest until the coming of the Law; yet sin still exercised reign, ruling through the figure of death.

Paul utilizes the same line of imagery here in vv. 8-9, when he refers to death acting as a lord (ku/rio$, vb kurieu/w). Death proves that he is master and ruler over humankind in that every human being dies, being forced to submit and succumb to death’s power. Only in the case of Jesus, death was not able to be lord over him, meaning that, even though Jesus did die, death could not force him to remain in that condition (i.e., in the grave). The fact that Jesus was raised from the dead shows that death has no real power over him. What this means for believers is that, because we participate in Jesus’ death, being united with him, we also share in his resurrection. We are thus truly freed from the power of death, just as we are freed from the power of sin.

“For, in that he died away, he died away to sin upon one (occasion only), but, in that he lives, he lives to God.” (v. 10)

In only one instance (and in one respect) was Jesus force to submit to sin and death; Paul uses the adverb e)fa/pac (lit. “upon one [occasion]”) to express this (cp. a comparable usage in Hebrews 7:27; 9:12; 10:10). But there is a dual meaning here to the idea of a person “dying to sin [th=| a(marti/a|]”, for it also implies the notion that a person is no longer under sin’s power. This is the aspect of our participation in Jesus’ death that is emphasized in vv. 2-7 (see especially vv. 6-7, discussed in the previous note). In a similar way, believers die to the Law, and are no longer under the binding force of the Torah regulations (Gal 2:19-21; Col 2:14), even though this aspect of our freedom in Christ is not the focus here in Romans (but is addressed specifically later in chap. 8).

The implication in v. 10 is that Jesus’ (new) life—obtained/experienced through his resurrection—is not like his death (cp. 5:15-17ff). He died one time in the past (a)pe/qanen, aorist tense), but now lives continually and perpetually in the present (zwh=|, present tense). He submitted once to sin’s power, but now is under God’s eternal rule (living “to God” [tw=| qew=|]), in a continuous relationship with Him. For we, as believers, who share in this resurrection-life, we have the same relationship to God (a point Paul will develop powerfully in chap. 8).

“So also you must count yourselves [to be], on the one hand, dead to sin, but (on the other hand) living to God in (the) Anointed Yeshua.” (v. 11)

The last phrase (e)n xristw=| Ihsou=, “in [the] Anointed Yeshua”) is key. Coming as it does at the very close of the section, it emphasizes again our participation in Jesus’ death and life (resurrection), utilizing the familiar Pauline concept of being “in Christ”. However, the opening words of v. 11 bring us back to the ethical focus of Paul’s discussion (beginning in vv. 1-2ff), and on how we, as believers, should think and act according to the reality of this identity. In other words, if we have died off to sin, and now have new life in relationship to God, then this should be reflected in our mindset and behavior.

Paul expresses this with the verb logi/zomai, in the fundamental sense of “count”; here, to “count” oneself means to “consider” oneself to be a certain way—and then to act in a corresponding way, worthy of our identity as believers in Christ. An imperative is used to indicate the force (and importance) of this exhortation.

The same contrast in v. 10 is brought out here, using a me\n…de/ construct (i.e., “on the one hand…but on the other…”): on the one hand, we died to sin; on the other, we now live to God—and awareness of this reality should govern our thought and action. This is an important way of understanding the dynamic of our participation in Jesus’ death and life. The role of the Spirit in this is only implied, here in chapter 6, but Paul will develop this aspect considerably as proceeds in chapters 7 and 8. The main development occurs in chapter 8; but in the next daily note we will turn briefly to Paul’s important statement in 7:6.

April 26: Romans 6:4-7

Romans 6:4-7

In Rom 6:4-5ff, Paul expounds the theological principle laid down in verse 3 (cf. the previous note)—regarding how our baptism, as believers, symbolizes our participation in the death of Jesus. Here is how Paul continues in verse 4:

“Therefore, we were buried together with him, through the dunking [i.e. baptism] into death, (so) that, just as (the) Anointed (One) was raised out of (the) dead through the splendor of the Father, so also we should walk about in newness of life.”

He extends the idea of believers dying with Jesus to being buried with him. This may well represent a natural extension of the baptismal imagery, with the descent down into the water representing a symbolic burial. The prefix sun– (“with”) on the verb sunqa/ptw (“bury [someone] together with [others]”) conveys the aspect of our participation in Jesus’ death (and burial). Paul makes extensive use of such compound verbs (with a sun– prefix), even, it would seem, coining one or two himself (cf. below).

Clearly, death precedes rebirth, and the implication is that we cannot participate in Jesus’ resurrection without first participating in his death. In this regard, the experience of death leads to the experience of new life. This “newness of life” (kaino/th$ zwh=$), as Paul puts it, covers both our (future) resurrection (patterned after Jesus’ own) and our experience, in the present, of new life through the Spirit. That Paul has the Spirit specifically in mind is confirmed by the parallel use of the noun kaino/th$ (“newness”) in 7:6 (the only other occurrence of the word in the NT); note the precise parallelism of expression:

    • e)n kaino/thti zwh=$ (“in newness of life”)
    • e)n kaino/thti pneu/mato$ (“in newness of [the] Spirit“)

Paul’s use of the verb peripate/w (“walk about”) has ethical-religious significance, and should be understood in light of his statements regarding sin in vv. 1-2. To walk about in “newness of life” essentially means the same as walking about “in the Spirit” (pneu/mati) in Gal 5:16. This theme of new life in the Spirit, introduced here, is developed extensively in chapter 8 (to be discussed).

Paul continues his exposition in verse 5 with an illustration from nature:

“For, if we have come to be planted together [su/mfutoi] in the likeness of his death, (how much more) rather shall we also be (in the likeness) of (his) standing up [i.e. resurrection].”

The planting of seed in the ground is a natural image for death and burial. It was used by Jesus (referring to his own death) in John 12:24, and Paul earlier utilized this same imagery in the resurrection chapter of 1 Corinthians (15:35-44ff), in much the same context as we find here—viz., how the death and resurrection of believers is patterned after Jesus’ own, and derives from our participation in his own death. The idea of a pattern is clear from Paul’s use of the noun o(moi/wma (“likeness”). The Adam-Christ parallel in 1 Cor 15 should be understood here as well, given the contextual importance of that theme in chapter 5 (vv. 12-21)—note the use of the noun o(moiw/ma in v. 14. The motif of Jesus as “second” Adam also informs the use of the noun o(moi/wma in 8:3 and Philippians 2:7. Jesus takes on the likeness of sinful humanity (i.e., ‘Adam’), and redeemed humanity (believers), in turn, take on the sinless/holy likeness of Jesus.

Indeed, the emphasis here in chapter 6 is on believer’s freedom from sin—that is, specifically, freedom from bondage to the power of sin. There are certainly ethical implications to this (vv. 1-2), but the basis is essential and theological. Note how Paul continues his statement (from v. 5) in vv. 6-7:

“Knowing this, that our old man has been put to the stake together with (him), (so) that the body of sin should cease to work, (it is that) not any more (are) we to be a slave to sin, for the (one hav)ing died away has been made right (again) [i.e. acquitted/cleared] from sin.”

Paul brings in here the striking idea, which he most likely originated, that our participation with Jesus’ death extends to the specific manner of his death—that is, by crucifixion. Again Paul utilizes a compound verb with a sun– prefix, sustauro/w (sun + stauro/w), meaning “put [someone] to the stake [i.e. crucify] together with [another]”. There is a good chance that Paul himself coined this verb, which he used earlier (and most famously) in Gal 2:19-20. It is this crucifixion, in particular, that put to death our bondage to sin, as well as our bondage to the Law (i.e., binding obligation to the Torah regulations); on the latter, cf. especially the vivid wording in Col 2:14. For Paul, these two kinds of bondage go together; in Romans the emphasis on freedom from sin is primary, while in Galatians (and also 2 Corinthians 3) the focus is on freedom from the Law.

In the next daily note, we will see how Paul summarizes this exposition, regarding believers’ participation in the death and resurrection of Jesus, in verses 8-11.

April 25: Romans 6:3

In these daily notes, examining the relationship between the Spirit and the death of Jesus, we turn now to the Pauline letters. Paul expresses this relationship in a very distinctive way—in terms of believers’ participation in the death and resurrection of Jesus. This has been summarized by the principle of “dying and rising with Christ”. I will be focusing on how Paul refers to this concept, and develops it, in his letter to the Romans, mentioning relevant passages in the other letters along the way.

The association between the Spirit and the death of Jesus is introduced at 5:5, where Paul expresses the idea that “the love of God has been poured out in our hearts, through (the) holy Spirit (hav)ing been given to us”. The love of God is thus manifest, within the believer, through the presence of the Spirit. This love is connected with the believer’s hope (e)lpi/$, vv. 4-5)—by which is primarily meant our future hope (of resurrection and salvation from the Judgment). The presence of the Spirit is a promise of our future salvation (and resurrection), cf. 2 Cor 1:22; 5:5; Gal 5:5.

In verses 6-11, Paul explains how God’s love, present within us through the Spirit, was manifest in the sacrificial death of His Son (Jesus) on our behalf. The thematic emphasis on our participation in the death and resurrection of Jesus is introduced in verse 10, where Paul uses the verb katalla/ssw to express the idea of things “being made different” for us, in relation to God, through this participation. Our participation is “through” (dia/) the death of Jesus (“His Son”), and then “in” (e)n) his life (i.e. resurrection). The presence of the Spirit is associated with both aspects. Even though the role of the Spirit in Jesus’ resurrection is emphasized (cf. already in 1:4), it must be understood in connection with his death as well. This is especially so, as Paul specifically cites Jesus’ death as a manifestation of God’s love (present in us through the Spirit).

Romans 6:3-11

This participation-theme is developed and expounded in chapter 6, in which Paul specifically emphasizes the believer’s freedom from bondage to the power of sin. Our freedom, as believers, in this regard, is expressed in terms of dying to sin:

“We the (one)s who died away to sin, how yet shall we live in it?” (v. 2)

Believers are characterized as “the ones who” (oi%tine$) have died (a)peqa/nomen) to sin. An aorist form of the verb a)poqnh/skw (“die away [from], die off”) is used, indicating that this death is something that has already occurred, in the past. The principal past event being referenced is the baptism of the believer:

“Or, are you without knowledge (of the fact) that, as many of us as have been dunked [i.e. baptized] into (the) Anointed Yeshua, we were dunked into his death?” (v. 3)

Paul is almost certainly drawing upon established, traditional symbolism (and language) associated with the baptism-rite. In particular, the expression “into Jesus Christ” was likely part of the formulae used in the ritual. The preposition ei)$ literally means “into”, but can also carry the nuance of “unto”. A fuller expression is “into/unto the name of Jesus” (cf. Matt 28:19; Acts 8:16; 19:5, etc), the principal signification may of been that of believers coming to belong to Jesus. The same preposition was frequently used in relation of person’s faith in Jesus (e.g., Rom 10:14; Phil 1:29, etc), and this association certainly would have been intended in the baptismal formula, since baptism signifies, in a primary way, one’s trust in Jesus Christ.

However, Paul seems to be utilizing here the more concrete sense of the preposition ei)$—viz., of being baptized, quite literally, into Jesus. This also may have been part of the ritual imagery. For example, when the believer goes down into the water (at least a partial immersion should be assumed), one is cleansed of the old self, shedding one’s prior identity (bound by sin), and ‘putting on’ a new life and identity, in union with Christ. Indeed, elsewhere Paul speaks of “putting on” Christ (Rom 13:14; cf. Col 3:10ff; Eph 4:24), and, here, too, he is likely drawing upon traditional baptismal language, as seems clear from Gal 3:26-28:

“For as many of you as (have) been dunked [i.e. baptized] into (the) Anointed, you (have) put on (the) Anointed.” (v. 27)

The actual verb used is e)ndu/w, which literally means “sink in(to)” a garment. The language could apply to one’s descent into the water, but more likely it would have been tied to the symbolic act of putting on a clean new garment (perhaps a white robe) after coming up from the water; the new garment would symbolize one’s new identity in Christ. This imagery came to be especially prominent in the baptismal tradition of the Syrian Church, with the splendidly creative idea that believers would put on the “robe of glory” left behind in the water by Jesus (after his own baptism).

It would have been natural for the descent down into the water to represent a symbolic “death”, followed by a rebirth. Such ritual imagery is found in many religious contexts, including the Greco-Roman ‘mystery cults’, and it would actually be surprising if, at a very early point, Christians did not utilize it as well. However, Paul appears to be the first Christian author (we know of) to bring out this particular aspect of the the baptism rite; in any case, he was the first to develop the symbolism, giving to it a profound theological (and Christological) interpretation.

This will be discussed in the next daily note, as we examine Paul’s exposition that follows in vv. 4-5ff.