Paul’s Understanding of Resurrection (iii)
Last year, I wrote some reflections for BRF's Guidelines Bible reading notes, and they have simply been published. I contributed my thoughts on texts in Paul's messages relation to the resurrection. Here is the third and final instalment of what I wrote:
ten. Resurrection lives are cantankerous-shaped2 Cor 4.7—v.5
Paul'south second letter to the Corinthians (of the ones that have survived, though actually the fourth he wrote) has quite a different feel from one Corinthians, and offers some of the virtually profound reflections in Paul on Christian discipleship and ministry building. In it, he makes some fascinating new connections between the resurrection, suffering, and Christian living.
In Eph 1.19–20, Paul talks of the 'incomparably keen power for us who believe' which is the 'same mighty forcefulness' past which God raised Jesus from the dead (compare 1 Cor 6.fourteen), and he is clear that the Christian life is to be one of ability (1 Cor iv.xx, 2 Tim 1.7). We might expect, and so, that Paul's language nigh Christian ministry building volition be all about the power, success and victory of the Christian life—merely here we discover the opposite! For Paul, ministry is about frustration, weakness and brokenness—so how can this be the foretaste of the resurrection life that we anticipate? The answer is that, paradoxically, the resurrection-shaped ('anastiform') life is actually the cross-shaped ('cruciform') life, because information technology is the life of Jesus.
Our natural human trend is towards self-preservation and self-protection—and this is nowhere greater than when nosotros face the prospect of our own death. Luther described human sin every bit cor curvum se, the 'heart turned in on itself', a phrase which captures this tendency perfectly. But once we cross from decease to life, from this human way of living into the resurrection life of Jesus, nosotros no longer fright expiry or feel the need to preserve ourselves. Instead of turning into ourselves, we are able to turn out to others; instead of trying to preserve our life, nosotros are complimentary to give it abroad. This is what Jesus taught and this what Jesus did: in confidence that his Male parent would raise him, he was able to give his life away.
Paul is therefore not afraid of losing his life in ministry to others—in fact, this is the but sensible thing to exercise. Irresolute his analogy from 'bodies' to 'dwellings', he has happy for this earthly domicile of his actual life to be worn out and used up for others, since information technology bears no comparison to the 'dwelling' God will provide in the resurrection.
eleven. United with Christ—in service and glory Phil 2.i–13
Philippians is one of Paul's after letters; near believe it was written in the early on 60s during ane of Paul'southward final periods of imprisonment. In it, he continues to develop the theme we explored in two Cor, that living resurrection life frees us to give ourselves upwards for others. In this passage, the resurrection itself it non mentioned explicitly, but it forms the key hinge signal of the great sweep of Jesus life and ministry. In a statement reminiscent of the later verse of the commencement affiliate of John's gospel, Paul is clear that Jesus shared the very nature of God prior to his incarnation—but that he gave upwardly any sense of self-preservation in gild to take human form. Paul sees the life and expiry of Jesus as a unmarried motion of self-giving in obedience to the call of the Male parent, refusing to dissever his incarnation, ministry building, and sacrificial death.
Because of Jesus' perfect faithfulness, 'therefore' the Father was faithful to him. Paul sums up the whole motion of resurrection, rise and beingness seated at the right mitt of the Male parent in the phrase 'exalted to the highest place'. Nosotros come across this enacted spatially in the Book of Revelation: there is One on the throne, but the lamb, besides, is on the very same throne, and they human activity in espoused together as ane. The 'proper noun above every proper noun' is the name of Israel's God (Is 42.eight), and 'every knee will bow and every tongue confess' to God lone, and no other (Is 45.23)—Jesus is restored to sharing the nature and glory of God that he was ready to let go of.
And so, says Paul, being 'united with Christ' (Phil 2.1) ways that we too can rest in this hope of God'south faithfulness—and it makes an immediate difference to how we relate to i some other. 'Because others better' is not about low self-esteem or being a doormat; it is about being ready to love and serve others, attending to their concerns without the need to protect our own position. It is equally nosotros live faithfully to this design of graciousness and generosity that nosotros see in Jesus, we can rest in the faithfulness of God. 'Humble yourselves, therefore, under God's mighty hand, that he may lift y'all up in due fourth dimension' (1 Peter 5.half dozen).
Don't forget to book your place at the Festival of Theology on Jan 30th!
12. Chosen to resurrection reality Phil 3.7–4.1
What we have read in Phil 2 and before in 2 Cor 4 at present enables usa to make sense of Paul'south dramatic linguistic communication here. If resurrection life is about trusting God, and so being released to forsake self-protection and give ourselves abroad in love to others, then all the things that Paul was proud of prior to his encounter with Jesus on the Damascus Route come to zero. Worse than that—inasmuch as they tempt Paul to rely on what he has achieved, they are less than worthless, a dangerous distraction from the reality of life in Christ. Many translations chroma at Paul'south words, and propose he calls them 'garbage', or 'refuse'; the term he uses is actually much stronger than that! If nosotros think whatsoever of our own achievements or credentials compare with the gift of life in Christ, they stink to high heaven and are only worth flushing away!
Equally he has done elsewhere, Paul holds together the strange paradox of the power of the resurrection with the suffering of the crucified one. He isn't suggesting that he is contributing to the atoning work of Christ, but that he is, as Jesus did, conveying his cantankerous day by day (Mark 8.34). This does not mean (equally ordinarily supposed) putting a brave face on the general trials of life; it ways constantly 'dying to self', letting get of my own concerns and existence shaped and directed by the Spirit of God. It is this, and not the accumulation of religious merit badges, which is the path to resurrection by the faithfulness of God.
And Paul's clarification of this way of living is held in tension between the showtime resurrection and the last. God has demonstrated his power over life and death in the resurrection of Jesus, and it is by this that 'God has taken hold of me'. God'due south decisive intervention has begun to alter everything—just that change will not exist completed until Jesus comes once again, and the whole world is renewed. When Paul talks about beingness 'called heavenward' or existence a 'citizen of sky', he is not referring to escapism, only on living under God'due south rule—and then that his name volition be honoured and his volition done 'as in heaven, then on earth.'
13. Hope from start to end1 Tim three.14—iv.5; 2 Tim 2.8–thirteen
In his 'pastoral' letters to Timothy, Paul is writing with an awareness that his ministry is cartoon to a close as he nears the terminate of his life. Timothy has been Paul's companion for much of his ministry, and is named as co-author of half-dozen of his messages (2 Cor, Phil, Col, 1 and 2 Thess, Philemon); Paul has 'no-1 like him'; he has been 'as a son with his father he has served with me' (Phil two.xix, 22). The style of Paul'south writing here is at times shut to his style in Ephesians, which is not surprising since Timothy was from Anatolia (central modern-24-hour interval Turkey) and tradition records him equally becoming bishop of Ephesus.
In Paul's summaries of his teaching, written to encourage and equip Timothy as the baton of apostolic ministry passes to him, familiar themes emerge. The kickoff, in 1 Tim 3.16, seems cursory to the point of abruptness, but information technology has the familiar shape of the move downwards and then upwards we saw in Phil 2.5f. 'Appearing' translates a semi-technical term for God's self-revelation, from which we get our word 'epiphany'; God came to us and revealed himself in the bodily, human life of Jesus. His 'vindication by the Spirit' is the closest that Paul comes to suggesting that information technology was the Spirit of God who was at work in Jesus' resurrection, and it is clear that the gift of the Spirit at Pentecost was the sign that the promise of God to his people was fulfilled—an issue of cosmic significance for angelic powers also as for humanity. The ascent completes his journeying back to glory. Living in this blueprint of incarnation-resurrection-glorification does not mean ascetic denial of this life, but redemption of it, so that we can receive all good gifts from God.
Fifty-fifty in Paul's final letter, the resurrection is merely equally central as information technology was in his earliest. The gospel for which he is chained holds the twin focuses of Jesus' humanity ('descended from David') and his vindication by God as his 'Christ', the anointed one who brings God'south kingdom life to us. Our identification with his decease in the waters of baptism pb to life in him, beginning now but completed when he comes to reign. As ever in Paul, this remains a partnership between the irrevocable grace of God ('he remains faithful') and our willing response ('if we endure').
14. Empower to live the cruciform life: final reflection
Some church communities are very conscious of their own fragility and humanity, and enlightened that they do non have all the answers. This can often make them accessible places, specially for those who struggle with life. But they raise a question: God might understand my problems and challenges, but does he exercise anything to accost them? Other churches are very conscious of the victory that God has won for u.s.a. in Jesus' cross and resurrection, and have experienced God's presence helping them overcome their challenges, even to the indicate where they might claim 'all our bug melt away.' They are good at offer a sense of promise and change—but can seem inaccessible to many, considering it looks like church is for people who succeed in life.
Paul's understanding of resurrection that nosotros have explored challenges both of these positions. The resurrection really does brand a difference: it signals the end of the old way of life, the breaking in of the historic period to come, and lifts u.s. from death to life. It is striking how often Paul uses the language of 'power' in relation to the resurrection—the sit-in of God'southward ability in Jesus, just too the mighty working of that power in our lives. This does bring transformation both for us, just also for those around us every bit we minister to i some other by the power of the Spirit.
But for Paul the main thing that ability brings is the power to forget ourselves, to 'take up our cantankerous' and to follow Jesus. As nosotros are released from sin and death, nosotros live cruciform lives afterwards the design of Jesus. The cantankerous of Jesus does not but do something for u.s., in releasing God's forgiveness and putting sin to expiry—information technology offers a blueprint for u.s., the life of compassion and self-giving that we see in the Jesus of the gospels. We should certainly know the victory that the resurrection brings into our lives, but that victory and power allows us to face to our ain brokenness and wounds, and enables united states to stand with the broken and the wounded, comforting them with the condolement that we ourselves have received (2 Cor i.iii–7).
Practice encourage your congregations and friends to appoint in regular Bible reading; BRF's notes are really valuable in encouraging thoughtful reflection and application.
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