The Aspen Grove

Resurrection in Paul

Note Planted: 2024-06-27
Last Tended: 2024-10-15
16 min read

đŸŒ±Seed 😐Neutral

Importance: 10%

The Big Idea

Important from Josh Leborious

Resurrection in Paul’s Writings

  1. The claim is that Jesus’ resurrection from the dead is foundational to Paul’s own faith and life, and to his theology as well. a. Be aware of two issues in biblical studies. i. The first would claim that the book of Acts cannot and should not be used as information about the Apostle Paul. Reasonable responses are readily available to this claim. ii. The second would argue that Paul’s understanding of Jesus’ resurrection was a noncorporeal one, differing from others in the first generation of Jesus-followers (see Bryan, The Resurrection of the Messiah, 59-61, and 217-220). Ditto on reasonable responses. b. Acts 9:1-19 is the great crisis and (beginning of the) change for Paul. Jesus was crucified, yes cursed and rejected by man and God. This Jesus, however, is the living, risen Lord and his followers are identified with him (“his body”). Now everything Paul held dear had to be rethought. As one of my teachers said, ” God raised Jesus from the dead”—and this means all bets are off for the Pharisees from Tarsus.

  2. Paul at times uses Jesus’ resurrection as a way to describe and reveal who the God of Israel, the one true God, IS: “God, who raised Jesus from the dead” See Rom 4:24; 8:11; 2 Cor 1:9; 3:14; Gal 1:1, Col 2:12; cf. 1 Tim 6:13.

  3. Paul at times centers on Jesus’ resurrection in answer to the question, “What is the Gospel? What is the content of the Good News?” a. Rom 1:3-4; Rom 4:17-24 (the content of Abraham’s faith); Rom 10:8-9 b. 1 Cor 15:3-5 c. 2 Tim 1:10; 2 Timothy 2:8

  4. How was Jesus’ raised from the dead? What agency was involved? a. Remember the testimony of John’s Gospel 
 and yet even the Son’s agency in taking up his life again is an authority that He has received from God the Father (John 10: 1718). b. In Paul, almost always “God” (= God the Father) raised Jesus. In addition, Paul says it this way: God’s Son was appointed/marked out as Son-of-God-in-power “according to the Spirit of holiness” by the resurrection from the dead (Rom 1:4) c. Christ Jesus was raised “through the glory of the Father” (Rom 6:4) d. Jesus lives “by God’s power” (2 Cor 13:4) e. God raised him “according to the working of the strength of his might” (Eph 1: 19; cf. Col 2: 12) i. This emphasis on God’s agency matches Jesus’ identity as our brother, our substitute, our representative, as the first fruits and first-born of others who are presently dead.

  5. How does Paul describe “what happened” when Jesus’ death was undone, and He began to live the glorious, eschatological life that (so far) only He lives in fulness? a. Rom 1 says that Jesus was designated / appointed Son-of-God-in-power. The humility is gone. b. Rom 6:7 may say that Jesus, “the one who died” has been justified from sin. This is a minority interpretation worth considering, but it is a minority view. It would fit with Rom 4:25 (“raised for our justification”) and 1 Tim 3:16, for which see below. c. Rom 6:9 says that Jesus, having been raised, is no longer being lorded over by death. This is a strong verb (see Rom 6:14!) d. 1 Corinthians 15:20 says that Jesus has become the “first fruits” of a greater harvest to come. This is the single most important word in the entire chapter. The Corinthians (for whatever reason) had forgotten or rejected the truth that the ONE harvest had begun. e. Phil 2:9 says that God highly exalted Jesus and (presumably at the same time) gave him the name higher than any other. i. The statement implies something new happened. ii. It cannot mean some ontological change in Jesus’ person. iii. To “give a [wonderful] name” occurs in Isa 56:5 and 62:2, though the LXX’s wording is a little different. I suggest that it means that unthinkable honor and glory have now been bestowed on Jesus, in a way that is fitting to his great deeds in obedience to God and on our behalf. Crown him with many crowns, indeed— the Lamb (crucified) upon his throne (risen!). On the last day, every creature will acknowledge (whether willingly or not) the glory and honor of Christ, to the glory of God the Father.

f. Col 1:18 says that Jesus is—presumably at his resurrection—the “firstborn from the dead. Again, something new has happened, and there’s more coming (cf. 1 Cor 15:20) i. Conceptually, “firstborn” is very close to “new creation” and “new life,” and even “new begetting/birth.” ii. One must always hurry on to say that this is speaking of what has taken place in space and time, and not from eternity. iii. The three NT direct quotations of Psalm 2:7 (“You are my son, today I have begotten you”) fit here (Acts 13:35; Heb 1:5; 5:5). iv. Think enthronement, exaltation, honor, glory, full installation into glory and power (FC SD V111.26).

g. 1 Timothy 3: 16 says Jesus was manifested (or appeared) in the flesh, was justified in (connection with) the Spirit, appeared to angels, was preached among the Gentiles, was believed in the world, was taken up in glory. i. Jesus was put in the right, justified, in connection with/by the Holy Spirit. He deserved to be, of course, and God honored him and his work on our behalf. He was raised for our justification. He was vicariously in the wrong no longer. ii. This assumes a robust (and decidedly negative) understanding of physical death for human beings, including the Lord Jesus. Indeed, our final and full justification will not take place until we are raised from the dead to full immortality—though our present gift-justification is no uncertain thing!

h. 2 Timothy 1:10 says that God’s purpose and grace was now manifested through the appearing of our Savior, Christ Jesus, who nullified death and brought to light life and immortality through the gospel. i. Life and immortality apply in the first place to Jesus.

ii. This is good news 
 because they are also gifts to us, in an already and a not yet sense. 6. Easter is not just the validation of some other deed, or of earlier teaching, or earlier claims as to who Jesus is. Easter is the validation of Jesus himself. And something new has happened that can be described as a new covenant, a new creation, a new life, a new birth. Because Jesus is acting as our Substitute and our Representative, first these things happen to him at Easter—and then they happen to us, already and not yet. The newness does not break completely with the old. Rather, it fulfills the old, takes it up, purifies it, and perfects it. Our salvation in all respects happens in Jesus. 7. Key Texts, even more strictly abbreviated: a. Rom says that Jesus was designated / appointed Son-of-God in-power. The humility is gone. b. Rom 6:9 says that Jesus, having been raised, is no longer being lorded over by death. This is a strong verb (see Rom 6:14!) c. I Corinthians 15:20 says that Jesus has become the “first fruits” of a greater harvest to come. This is the single most important word in the entire chapter. The Corinthians (for whatever reason, had forgotten or rejected the truth that the ONE harvest had begun. d. Phil 2:9 says that God highly exalted Jesus and (presumably at the same time) gave him the name higher than any other. e. Col 1:18 says that Jesus is—presumably at his resurrection—the “firstborn from the dead.” Again, something new has happened, and there’s more coming (cf. 1 Cor 15:20).

  1. Conceptually, “firstborn” is very close to “new creation” and “new life,” and even “new begetting/birth.” a. One must always hurry on to say that this is speaking of what has taken place in space and time, and not from eternity. b. The three NT direct quotations of Psalm 2:7 (“You are my son, today I have begotten you”) fit here (Acts 13:35; Heb 1:5; Heb 5:5). c. Think enthronement, exaltation, honor, glory, full installation into glory and power (FC SD V111.26). d. 1 Timothy 3:16 says Jesus was manifested (or appeared) in the flesh, was justified in (connection with) the Spirit, appeared to angels, was preached among the Gentiles, was believed in the world, was taken up in glory.

  2. Jesus was put in the right, justified, in connection with/by the Holy Spirit. He deserved to be, of course, and God honored him and his work on our behalf. He was raised for our justification. He was vicariously in the wrong no longer. a. This assumes a robust (and decidedly negative) understanding of physical death for human beings, including the Lord Jesus. Indeed, our final and full justification will not take place until we are raised from the dead to full immortality—though our present gift-justification is no uncertain thing! b. 2 Timothy 1:10 says that God’s purpose and grace was now manifested through the appearing of our Savior, Christ Jesus, who nullified death and brought to light life and immortality through the gospel. c. Life and immortality apply in the first place to Jesus. d. This is good news 
 because they are also gifts to us, in an already and a not yet sense.

  3. Easter is not just the validation of some other deed, or of earlier teaching, or earlier claims as to who Jesus is. Easter is the validation of Jesus himself. And something new has happened that can be described as a new covenant, a new creation, a new life, a new birth. Because Jesus is acting as our Substitute and our Representative, first these things happen to him at Easter—and then they happen to us, already and not yet. The newness does not break completely with the old. Rather, it fulfills the old, takes it up, purifies it, and perfects it. Our salvation in all respects happens in Jesus. Easter / Jesus’ Exaltation in Hebrews

  4. Hebrews’ Christology is HIGH and LOW a. HIGH—especially pans of the epistle’s / homily’s introduction b. LOW—a focus on Jesus’ “like we are in every way” ministry, how he learned, how he was “made perfect.” In its own powerful and unexpected (to us) way, Hebrews is emphasizing Jesus the man, our brother, our substitute and representative—and our high priest.

  5. Hebrews’ view of Easter / Ascension / Session at God ‘s Right Hand is both UNIQUE and COMMON a. Common i. More than a few of the OT citations are found in other writers (e.g., Paul, Acts) ii. Common emphasis on the centrality of Easter (along with Good Friday, of course) b. Unique i. OT usage is a little obscure at times ii. Jesus as High Priest. This theme finds little expression anywhere else in the NT.

  6. Our dogmatic emphasis of Christ’s “Priestly Office” lumps things together. a. Jesus as the vicarious sacrifice, Jesus’ active obedience in keep the Law in our place, and Jesus’ on- going intercession are all part of Pieper’s discussion, for instance. The first two receive lengthy treatment, the last one not so much. i. The priestly office of Christ in the state of humiliation (48 pages) ii. The priestly office of Christ in the state of exaltation (3 pages)

  7. Christ’s Resurrection / Ascension / Session at the Right Hand—key texts in Hebrews a. Hebrews 1:1-14 is a very complex text. Undeniably, aspects of this elaborate, OT laden introduction articulate the eternal deity of the One who is both God and man especially 1:2b-3b (“through whom also [God] made the ages,” and “[the Son] is the radiance of [God ‘s] glory and the exact imprint of [God ‘s] being, upholding all things by the word of his power”). This is virtually as “HIGH” as John 1:1-

i. Most of the introduction, however, occupies itself with the earthly ministry of Jesus, and OT citations that are applied to Jesus’ earthly ministry.

b. Heb 1:3c-4 i. After he had made / making cleansing of sins ii. He sat down at the right [hand] of the Majesty

iii. After he had become / becoming by so much greater than angels by as much as he has inherited a name more excellent than theirs. “This last expression is very close in some ways to Phil 2:9 (“inherit a name” “be given a name”). iv. Immediately, the Son’s superiority to the angels is supported by citing

  1. Psalm 2:7. Paul’s use of this psalm (Acts 13:35) and its citation later in Heb 5:5 make it very likely that the Son’s resurrection / exaltation is the occasion when God the Father spoke the psalm to him.

  2. Another OT citation follows immediately, this one from 2 Sam 7:14, the promise to David that his SON will reign over Israel forever. v. More OT citations follow. Notice that v.13 parallels v.5, this time citing

  3. Psalm 110:1. He will return to Psalm 110, verse 4—becoming the only NT writer to cite “a priest after the order of Melchizedek.” vi. Right away, then, remarkable things describe Jesus’ resurrection/exaltation. c. Hebrews high-priestly work was mentioned in Heb 2:17—3:2, but not explained or laid out. Now the writer returns to this, a key theme for him. d. Hebrews4:14—Jesus has “passed through the heavens,” that is, ascended. e. Hebrews 4:16—We may draw near where our High Priest is, namely, the throne of grace ( — God ‘s right hand). f. Hebrews 5:5-6—Christ was appointed as High Priest. He did not take the honor to himself, but God appointed him, as Psalm 2:7 and Psalm 110:4 declare. i. He learned obedience, suffering as do the people for whom he will intercede. After he was “made perfect” he saves eternally, since God designated him High Priest after the order of Melchizedek.

  4. When was Jesus appointed High Priest? After he was perfected. a. Heb 7:28 in its context clarifies when that happened. But one suspects that Easter / Ascension is the answer here. b. Kleinig, Hebrews, 253: “His training, which made him “perfect” for his work as High Priest was part of his ordination as High Priest. He was perfected by his prayers for deliverance and God ‘s answer to those prayers. By raising Jesus from the dead and enthroning him as High Priest, God brought Jesus to the goal of his earthly journey.” c. Hebrews 7:1-28

  5. After taking a break from the discussion (5:1 1—6: 18), the writer transitions back to Christ’s high priestly office in 6:19-20. Jesus has gone into the inner sanctuary (“behind the curtain”), that is, he has become a high priest after the order of Melchizedek. a. Heb 7:1-28 is part of how the writer displays the proof/ argument that Christ’s priestly office is superior to the Aaronic priesthood. b. Heb 7:23-28 lays out one particularly important part of this argument. It’s shockingly common sense.

i. Former high priests died, and when they died, they could not continue to carry out their duties. You can’t be a high priest if you’re dead. ii. Jesus “continues forever” and so he holds his priesthood permanently. iii. He can utterly save those who draw to God through him, since he always lives to make intercession for them. iv. He is holy, innocent, unstained, separated from sinners, and exalted above the heavens. v. Better than any provision made in the Law of Moses, the oath [in Psalm 110:41 appoints a Son who has been made perfect forever.

c. Hebrews 9:11-14, 23-28 d. Christ is the antitype of the OT offering (especially the Day of Atonement) whereby atonement was made for sin. e. In Leviticus, the death of the sacrificial animal did not accomplish (or perhaps did not complete) ‱the action of atoning, covering over, cleansing from sin. Aaron (and subsequent high priests) were required to take the blood of the bull and the goat that were sacrificed as sin offerings, to go “inside the veil” (Lev 16:12, 15) and sprinkle the blood on/in front of the mercy seat. This completes the action of atonement. (See Kleinig, Hebrews, 426-427.) f. Christ’s ascension is described as entering into the true holy of holies, presumably the very presence of God (9:11-12).

  1. His entrance to present his own blood to God the Father happens once, and it’s done (“once and for all,” NOT “once for the benefit of all”). His death AND his resurrection/ascension constitute the fulfillment of the type of the OT sacrifice/day of atonement.
  2. The “both/and” of Good Friday and Easter is reflected in Heb 10:12-14: “But when Christ had offered for all time a single sacrifice for sins, he sat down at the right hand of God, waiting from that time until his enemies should be made a footstool for his feet. For by a single offering, he has perfected for all time those who are being ‘sanctified.” (ESV)
  3. Christ’s resurrection is the guarantee and beginning of his ministry as ever-living intercessor and high priest on behalf of God ‘s people. Kleinig, Hebrews, 348, “Unlike any other human person, [Jesus] possesses “indestructible life” (7:16). He does not just live beyond the reach of death, like Melchizedek [and perhaps Enoch and Elijah], but has overcome its power by his own death and resurrection. Because He is God ‘s Son, he overcame death by his death (2:9), and by his resurrection he disempowered the devil, who had the power of death (2:14-15). So, the foundation for his priesthood is the miracle of his resurrection. ” a. Like other NT writings, Hebrews applies to Jesus’ own resurrection the words of Psalm 2:7 and Psalm 110:1, as well as alluding to 2 Sam 7:14. Uniquely, however, only Hebrews refers to God’s Easter/Ascension declaration to the Messiah in Psalm 110:4, “You are a priest forever according to the order of Melchizedek.” God spoke these words, this oath, to His Son when he rose from the dead and ascended into heaven, there in the true “holy of holies” to sprinkle once and for all his blood to

atone for sins. The only other explicit NT reference (of which I am aware) to “sprinkling of blood” occurs very quickly and without explanation at I Peter I.

Graph View

Backlinks

  • No backlinks found

Recent Thoughts