Discuss the “epiphany” theme in the Pastorals. What is it? Within this “epiphany-context” what is the meaning of “good works” and sensibility?

It is striking to think of Paul writing the Pastoral Epistles towards the end of his ministry when death was near, and he was encouraging Timothy and Titus in their ministries in a two-fold manor. First, the epiphany them is when Paul talks about the two appearances or manifestations of Jesus Christ in the world. The coming of Christ into the world through Mary, his earthly ministry, death and resurrection are all part of the first epiphany. That is the ushering in of Christ’s kingdom into the world through the inauguration of his earthly reign. It is related to the present age, where sin and suffering still occur but have been conquered by the humiliation and exaltation of Jesus Christ. The kingdom has been inaugurated.

The second manifestation of Jesus Christ will be at the second coming when the inaugurated kingdom is consummated in the judgment and resurrection of all. That is the age to come where the New Jerusalem will be established and redemption will be fully realized. While the first coming of Christ has bought and paid for the sins of the world, there is a “not yet” component to the full realization of redemption accomplished and applied. The second epiphany will be the consummated kingdom that Paul now longs for as he stares at death’s door.

As such, it is important to realize while our good works do not earn our salvation they are a part of the fruit of our salvation in the present age. Our motivation for these good works rests in the future glory at the resurrection of the dead, and the present glory in declaring the gospel of Jesus Christ in word and deed. Paul reminds Timothy (2 Tim 1:9-10) that Christ has destroyed death and brought life through his initial coming, but has brought immortal life through is second coming. However, Christ has brought us life to live in abundance by being faithful, obedient and living godly lives eager to do good works for the sake of Christ in the present age (Titus 2:11-14). The good works do not redeem us, for only Christ can do that, but it is because of our redemption that we, like Timothy, Titus and Paul are spurred on to joyously lead godly lives filled with good works that exemplify Christ to the world.

Ephesians

It would appear that most letters written in the Pauline corpus are at one time or another thought not to be authored by Paul. Ephesians is no exception and it is thought to have been authored post-Pauline. The peculiar thing is though that scholars generally believe that while written post-Paul, that the themes are in line with the teaching of Paul or come from a similar school of thought. This makes little sense when if they believe the teaching is the same as Paul, then it is more likely that Paul in fact wrote the letter than not.

It is thought that Ephesians is a circular letter, not intended for any one particular congregation but the churches in the area of Asia Minor. Ephesus was a major trading route in Asia Minor and therefore would be very influential over all the entire area.

As a circular letter, the occasion for Paul’s writing appears to be much more general than other letters dealing with specific controversies. This letter deals broadly with sin and what Christians have been called out to be in Christ, the general issues of unity in the church and the staple of Paul addressing specific demographics within the body as separate and as one.

First, all things in heaven and earth are united in Christ, but only (1:9-10), but only certain people were chosen to be united to Christ in our salvific hope (1:11-13). To be united in Christ, means that we commonly share in the promises given to the church and are marked by the Holy Spirit. In fact, it is the living Spirit that makes our unity as one body possible. We are to live in Christ, with him as our head, joined together in commonality of purpose and love (4:14-16).

This unity goes beyond anything we could imagine by not only bring the church together, but bring the church into the God-head itself. The church is reconciled by to God through the cross, by the blood of Christ paying for our sins and making us holy we are no longer prisoners to sin but have been set free and given peace in Christ. Through Christ, we are given access to the God-head (2:18), and invited into the throne room of peace.

Finally, Paul exhorts the Ephesians by reminding them of the grave consequences of being in Christ that they too will have to battle against the forces of the dark world (6:12). Being in Christ is not without its responsibility, but being in Christ means that you will be victorious in the battle. The picture of the armor of God shows visually what it is to put on Christ, and to be clothed in his grace. It is both a protection and a sign and seal of who you are to the world. There is no mistaken which side of the battle you are on when you are clothed in the righteousness of Christ, and there is no greater guarantee of victory than by armor of God upon your breast.

Philemon

The recent scholarship on Philemon has struggled to determine the purpose of this letter, or at least the central reason we have it in the canon. It is seldom given attention, but there is thought to be a chiastic structure within the book. Depending upon your perspective on the reason for a chiasm, you would then either see v14 or v23-25 as the main point of the letter with v14 focusing on freedom in the gospel and v23-25 drawing out Paul’s imprisonment and yet freedom in Christ.

The audience of Philemon is Philemon himself and the house church he was a part of. The letter was to be read aloud to them all which would both teach Philemon directly, the house church as a whole and enable them to hold Philemon accountable.

Paul’s desire was to see Philemon and Onesiumus reconciled, and he used this occasion to encourage Philemon to deal graciously with his once slave, Onesiumus. This was an opportunity for restoration between two men, to be seen as an example to the entire church.
Paul, who is in chains himself and held captive against his will is urging Philemon to be reconciled to his once slave. There is a clear picture of freedom and bondage in verses 12-14, that though Paul is in chains he is bound to nothing but the gospel. He is free because he is in Christ Jesus, and in his bondage and freedom he would like Philemon to see that Onesiumus has also been set free by the gospel.

Paul publically asks Philemon to be reconciled to encourage his obedience to the Lord and to Paul. Because we have been changed by the gospel, and have been made a new creation in Christ we are free to be obedient to his will above our own. That is what Paul wants for Philemon.

Finally, just as our sin has been taken on by Christ and he has paid our penalty, Paul has taken on Onesiumus’ debt in v 18. Paul is asking Philemon to forgive as Christ has forgiven him, to see that the debt of offense and sin has been bought and paid for by the once for all sacrifice of Jesus Christ. We who are in Christ have been forgiven much and therefore are called to forgive much. Philemon is urged to remember the penalty of sin that Christ has taken from him, and the granting of freedom he has been given by being in Christ. As such, Onesiumus is his brother and fellow heir in the promise of salvation.

Philippians

Despite the relative small size of this letter, it is also thought that Philippians is a combination of several letters put together, rather than a single cohesive letter written to a particular church. There are questions that surround both the overall make-up of the letter and the individual parts. In particular, Chapter 2 is thought to contain Christological hymn that Paul reproduces here, and even within this hymn there is debate over how it portrays Christ being made nothing or being poured out that calls into question historical Trinitarian understandings.

The church at Philippi was one of Paul’s great joys in his ministry as they were a partner in his ministry (1:4-5). As such they were a humble and loving congregation who were very generous despite their meager means. This overjoyed Paul because of his love for them and them for him, and their obvious understanding of the gospel.

This is one of the prison epistles that Paul wrote while he could not come and be with his beloved. He wrote to Philippi, so they would know the joy they brought him and that despite his imprisonment that the gospel was still advancing on their behalf (1:12-13).

The most striking passage in Philippians is the Christological hymn in chapter 2. Paul wants his beloved to be like Christ as such he describes Jesus as the humbled and suffering servant, who was also exalted above every name. In verses 6-8, Paul explains who Christ is and what he has done in being brought lower than any servant, who took humanity upon himself and died upon the cross. Without this humiliation and death, there would be no salvation. But without the exaltation to come the death would be for nothing. In verses 9-11, we see that the humble servant is raised up as the exalted King, so that hope in life would come out of the death of sin.

In all this Paul wants the church to see that they are to be just like Jesus Christ, and more than that – that what Christ has done for them should be of first importance. It was the only thing that was important to Paul, as he shared in 3:8, that nothing else mattered. Paul, wants us to be like Christ, as his desire to be like Christ would lead to suffering like Christ.

Finally, when we are in Christ and have tasted his sufferings and know that he has saved us for resurrection life then we can be content in all things. We should, as 4:11-13 reveals, rest in Christ for what he has done for us and who he is at all times. The strength he gives us is to resist temptation, and to rest in him when we experience trials and difficulties. We have no promise of deliverance in this world, but in the next we know we are exalted with Christ as King we as his brethren.

2 Corinthians

The Corinthian series of letters continued with the second of the two remaining canonized as 2 Corinthians. Recent scholarship has noted discordance between chapters 1-9 and 10-13, as though they were separate parts of several letters mistakenly put together as one. However, with the length of the letter and the overall continuity of Paul exhorting the Corinthians, defending his apostolic ministry and coupling joy and suffering together it is more likely that Paul wrote to set-up his arguments of apostolic authority and concluded his letter with this purpose in mind. Additionally, Chapter 5 has received a great deal of attention as it relates to justification and the imputation of Christ’s righteousness.

The audience of 2 Corinthians was the same as 1 Corinthians. The major port city of Corinth was a city filled with various types of people. As a port city it was a major hub of commerce and travel, and so they were filled with a diverse population who would have experiences from all over the known world. They were also a challenged population, known to stray and prone to immorality.

This letter comes within a known series of correspondences that Paul wrote to the church at Corinth. While it is titled 2 Corinthians it is more likely the fourth or fifth letter in the series. Paul is writing to them once again to urge their faithfulness to Christ and to show them the error of their straying. He feels it necessary to legitimize his apostleship because there are those false apostles who are leading them astray. In stressing both the gospel and his apostolic ministry he focuses on reconciliation, suffering and the glory of Christ.

First, Paul teaches that union with Christ brings about a new creation in 5:17 which leads to the ministry of reconciliation in 5:18. Jesus Christ has united us to himself and in doing so reconciled those that were unclean to God and made them righteous. This is most clearly shown in 5:21 where Paul summarizes the gospel by showing the double imputation of both our sin onto Christ and his righteousness onto us, thus reconciling and saving the lost.

Second, the suffering that Christ experienced in his death and the resurrection life he was given also unites us to Christ. In 4:10, Paul teaches that those who are united to Christ in his death, will also be united to Christ in his life. Just before this he teaches about the difficulty that we would experience in this life 4:8-9, but couples this with the hope that we have in Christ.

Finally, we are promised to share in the glory of Christ as we look to our eschatological hope through the inward renewal of life. We are both humbled with Christ in his sufferings, and exalted with him in his glory. That, as 4:16 shows, outwardly during this present age we experience sufferings, so that inwardly we would taste God’s glory by being sanctified and renewed until the final and consummated day of glory to come.

Titus 2

Assignment:
The format of the paper follows that of a relatively new commentary series published by Baker Academic entitled Paideia: Commentaries on the New Testament. Designed for students in religious and theological programs and yet accessible to laymen, the series reflects the kind of papers that will be done for this course. Quoting from the editors of Paideia one blogger notes:

Each commentary deals with the text in terms of larger rhetorical units; these are not verse-by-verse commentaries. This series thus stands within the stream of recent commentaries that attend to the final form of the text. Such reader centered literary approaches are inherently more accessible to liberal arts students without extensive linguistic and historical-critical preparation than older exegetical approaches, but within the reader-centered world the sanest practitioners have paid careful attention to the extratext of the original readers, including not only these readers’ knowledge of the geography, history, and other context elements reflected in the text but also to their ability to respond correctly to the literary and rhetorical conventions used in the text. Paideia commentaries pay deliberate attention to this extratextual repertoire in order to highlight the ways in which the text is designed to persuade and move its readers."