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Paul ’ s eschatological structure of the gospel

Paul ’ s eschatological structure of the gospel. Paul ’ s gospel. In Gal 1:12, 16 Paul tells us that he received his gospel through a “ revelation of Jesus Christ ” The word “ revelation ” in Greek is an apocalyptic term

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Paul ’ s eschatological structure of the gospel

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  1. Paul’s eschatological structure of the gospel

  2. Paul’s gospel • In Gal 1:12, 16 Paul tells us that he received his gospel through a “revelation of Jesus Christ” • The word “revelation” in Greek is an apocalyptic term • In apocalyptic literature revelation properly refers to the eschatological act of God which brings in the new aeon

  3. Paul’s gospel • This word also marks the anticipatory or proleptic disclosure of the eschatological revelation through dreams and visions • Oftentimes the prophet was said to have been given a dream or vision of the eschatological day of the Lord • So what we see here in Paul’s use of the word “revelation” is that he believes the end time is being revealed here in the now, in a proleptic sense

  4. Paul’s Gospel • “Revelation” and the Parousia • Paul also uses the Greek word here in Gal 1:12, 16 to speak of the parousia, or “appearing” of Jesus on the last day • 1 Cor 1:7 • 2 Thess 1:7 • Col 3:4 • Thus Paul uses this word “revelation” to speak of both the appearance of Jesus Christ on the Road to Damascus and also of the Lord’s second coming.

  5. Paul’s Gospel • Paul experienced the parousia of the risen Lord in advance • Thus he obtained his confidence in the eventual parousia of the Lord • In other words… • Paul saw the end of Christ…glorified and exalted • The vision of Jesus on the road to Damascus was anticipatory

  6. Paul’s Gospel • The vision also formed the structure for Paul’s understanding of eschatology as a whole… • What Paul describes as God’s revelation of Jesus Christ in Gal 1:12, 16 is Christ’s resurrection appearance to him • 1 Cor 9:1 • 1 Cor 15:8

  7. Paul’s Gospel • Through this experience (the Damascus Road Christophany) Paul realizes that the Christian proclamation of the messiahship of Jesus and of his resurrection is true (cf. Acts 2) • Both the revelation of the messiah and resurrection from the dead were expected in Judaism to be God’s eschatological acts signaling the end of this aeon and the beginning of the new • Paul was now convinced that this aeon had broken into the now with God’s saving act in Jesus Christ

  8. Paul’s Gospel • “When the time had fully come, God sent forth his son…”(Gal 4:4) • “Behold, now is the acceptable time; behold, now is the day of salvation”(2 Cor 6:2) • This is the inauguration of Paul’s now/not-yet tandem • What we are saying is simply this… • The eschaton (the end) has broken into this present reality • Note the verses above…they stress the “already” of our salvation, the “now” • But…

  9. Paul’s Gospel • This eschatological time of salvation is not yet fully realized • “The present evil aeon [age]” (Gal 1:4) still continues • The “god of this age” is still active • 2 Cor 4:4 • Cf. also 1 Cor 2:6, 8; Gal 4:9; Col 2:20 • Christ is still only the “first-fruits” of the resurrection • 1 Cor 15:20

  10. Paul’s Gospel • And we, as Christians, who already have the eschatological gift of the Spirit nevertheless groan as “we wait for adoption as sons, the redemption of our bodies” (Rom 8:23) • So again, we wait… • For the “revelation of the Lord Jesus Christ” (1 Cor 1:7; 2 Thess 1:7; Col 3:4) • For the parousia (1 Cor 15:23; 1 Thess 2:19; 3:13; 4:15 • For the final judgment (Rom 2:5; 14:10; 1 Cor 3:13; 2 Cor 5:10; • So we see here the “not yet” aspect of salvation

  11. Paul’s Gospel • A typical Jewish eschatology is linear, chronological… This Age Age to come

  12. Paul’s Gospel • Pauline eschatology is an overlapping of the ages… The Age to Come Incarnation Parousia This Age

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