A re-examination of Pauline mysticism

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A RE-EXAMINATION OP PAULINE MYSTICISM

A Thesis Presented to The Faculty of the School of Religion The University of Southern California

In Partial Fulfillment of the Requirement for the Degree Master of Arts

by John William Seregow June 1950

UMI Number: EP65197

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Dissertation Wb'lisMng

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This thesis, written by ......... J 0I5XI W i 1 X ± a m Sex*_egow......... under the guidance o f hi-.U.... F a c u lty C o m m ittee, and ap p ro ved by a ll its m embers, has been presented to and accepted by the C o u n c il on G rad u ate S tu d y and Research in p a r tia l f u l f i l l ­ m ent o f the requirem ents f o r the degree of

Master ...of.Art s

D ate .

Faculty Committee

JrTi

TABLE OP CONTENTS CHAPTER I.

PAGE

INTRODUCTION TO THE P R O B L E M ............... Statement of the problem

1

• • • • • • • • • •

3

The epistemological problem The

witness of a u t h o r i t y .......... .

The

witness of r e a s o n ................

• • •

5

The witness of e x p e r i e n c e ........... The witness of mysticism.

III. IV.

6

• • • • • • • • •

6

Definition of m y s t i c i s m .....................

8

Negative connotation.................

8

Positive connotation.......................

9

BACKGROUND: HELLENISTIC AND JUDAIC MYSTICISM

.

lk

Hellenistic m y s t i c i s m ............

15

Judaic mysticism

18

PAULINE

MYSTICISM: REVIEW OP TYPICAL PASSAGES .

THE DEVELOPMENT OP E S C H A T O L O G Y .......... Description of sources First

. ...................

stage— the Messianic Kingdom

2l± 28

.

II.

ii.

29

. . . . .

33

Second stage— the Kingdom of G o d ..........

3&

Third stage— the Son of Man ruling the Kingdom of G o d

.

37

Fourth stage--reversion to the Messianic idea

3$

Paulfs synthesised eschatology

39

. . . . . . .

CHAPTER V.

PAGE

OTHER ESCHATOLOGICAL E L E M E N T S ............ . In Pauline writings

.

............

k6 k6

Angels— Lemons--Satan................. . . .

l\.6

The c o v e n a n t ......................... ..

52

Resurrection and return of J e s u s ...

53

In the G o s p e l s ........................

59

Angels--Demons— Satan .......................... 60 Pre-messianic tribulation . . . . ... The c o v e n a n t ..................... . Resurrection and return of Jesus VI. -VII.

THE MIN CHRIST11 CONCEPT *

6l . . .

. . . . •

...................

CONCLUSION The common meeting ground

614. 65 70

............

The ultimate frame of reference. . . . . . . BIBLIOGRAPHY

62

70 72 7k

CHAPTER I

INTRODUCTION TO THE PROBLEM The present work is an attempt to find, in a re­ examination of the mysticism of the Apostle Paul, influences which contributed to his adoption of the views and attitudes which are so prominent in his writings.

Although he made

what seemed to be a decisive and complete break with the way of life in which he had been reared, which commanded his zealous devotion, and in which he appears to have been making a success, his writings in the new, embryonic move­ ment do not show a tentative, hesitant and uncertain character, but seem to reveal an attitude of mastery and confidence.

His change in views and attitudes seems also

to have included his metamorphosis from a "Hebrew of the Hebrews" to a person with an outlook of universality and liberality.

Of the latter, Pfleiderer states that,

Wherever the spirit of Paulinism made itself felt, it was an influence bringing freedom and inward depth to the religious life, delivering men from all ex­ ternalities, and uniting them directly with God.l Quoting Thomas Morgan, an earlier English writer, Pfleiderer describes Paul as "the great free-thinker of his age, the

^ 0. Pfleiderer, The Influence of the Apostle Paul on the Development of Christianity (New York: Charles Scribner's Sons, l8Bf>) > p. 232.

2 brave defender of Reason against Authority. n2 Among the interpreters of Paul, the works of Albert Schweitzer, Otto Pfleiderer, and Adolph Deissmann are most instructive. Schweitzer, in The Mysticism of St. Paul, uses the eschatological approach in his exhaustive treatment of Pauline mysticism.

He also finds important in Paulrs

writings the idea of two resurrections.

However, although

he sees a definite connection between Paulfs views and the prevailing eschatological expectations of the Pharisaic circles of Paulfs day, and gives a historical account of the development of these views, Schweitzer does not find any precedent in P a u l fs background for his mysticism. There are basic differences between it and the contemporary Hellenistic mysticism, and Judaism had no mysticism.

Thus,

although Paulfs eschatology has a natural development quite in keeping with his religious background, his mysticism seems apparently to be of independent origin. The psychological explanation of the conversion of Paul, reference to an f,inward process of religious induction,w the statement that Paulfs gospel "was based not upon an intimate knowledge of the outward life of Jesus, but upon an inward vision of the spiritual nature of Christ, and therefore upon the spontaneous rise of the

^Ibid., p. 231.

3 religious intuitions, T,3 seems to be the extent of Pfleiderer*s treatment of Pauline mysticism.

Doctrinal

teachings of Paul are of independent origin, and are arrived at by a rational process.

Although the

eschatological expectation is admittedly present, and as important for Paul personally as for the other members of the primitive church, it nevertheless plays a minor part in shaping his views. In his St. Paul, Deissmann sees both Judaic and Hellenistic forces at work shaping Paul’s mysticism; how­ ever, the most important was neither of these, but Paul’s own genius.

The importance of the eschatological expecta­

tion is minimized. To represent the hope of St. Paul as ’eschatology’ deprives it of its perennial freshness, and does not after all enable any one to reconstruct a uniform system from the statements in the letters, for they all point different ways and are strongly influenced by the writer’s mood.4 I.

STATEMENT OF THE PROBLEM

This re-examination will seek in Judaism itself the roots of Paul’s mysticism, and endeavor to differentiate between this and the Hellenistic mysticism which flourish­ ed at the same time.

The role of the eschatological

3 Ibid-> P- 434 A. Deissmann, St. Paul (New York: Stoughton, 1912), p. 189.

Hodder and

4 expectation, its development and its influence on the views of Paul will be emphasized*

His flin Christ’* concept

is considered as of central importance in his mysticism. The idea of two kingdoms— the Messianic and the Kingdom of God, and two resurrections— for the Messianic reign and the general resurrection, will also be discussed. , II.

THE EPISTEMOLOGICAL PROBLEM

The witness of authority.,

The problem of knowledge,

or epistemology, is usually solved by recourse to authority, reason, experience, or mysticism. about the first of these.

Paul is very definite

For him, even the Law had been

fulfilled, made void and ineffective, Why then the law? It was added because of trans­ gressions, till the offspring should come to whom the promise had been made. 5 Although he continued to observe some of the old Jewish traditions, It seems apparent that he did so merely as a diplomatic gesture in an attempt to maintain friendly relations with the leaders of the new movement.

Even the

old dietary laws and segregation which were so important for the orthodox Jew were matters which received only conditional tolerance from Paul.

He was so careful not to

resort to such authority that, although he had never seen

^ Galatians 3:19*

5 Jesus personally, he refused to permit his views to be greatly influenced by those who had.

He wrote to the

Galatians: For I would have you know, brethren, that the gospel which was preached by me is not m a n ’s gospel. For I did not receive it from man, nor was-I taught it, but it came through a revelation of Jesus Christ.^ The witness of reason, with the way of reason*

Neither is ?aul_ satisfied

He expresses this more than once

in his letter to the Corinthians: For the wisdom of. this world is folly with God, For it is written, "He catches the wise in their craftiness,11 and again, "The Lord knows that the thoughts of the wise are.futile,"7 Reprimanding them for

the factionalism which has sprung up

in their midst, early

in his first letter to them he

admoni she s : For Christ did not send me to baptize but to preach the gospel, and not with eloquent wisdom, lest the cross of Christ be emptied of its power. For the word of the cross is folly to those who are perishing, but to us who are being saved it is the power of God. Where is the wise man? Where is the scribe? Where j is the debater of this age? Has not God made foolish j the wisdom of the world?o -J

6 Ibid., 1:11-12. 7 I Corinthians 3:19-20. 8 Ibid., .1:17-18,20.

6

The witness of experience.

Concerning the witness

of sensory experience, Paul has very little to say.

Simon,

and the others who had been with, seen, and heard the Lord might justifiably resort to this, but for Paul the import­ ant way was the way of faith, the way of the Spirit: But, as it is written, 11What no eye has seen, nor ear heard,' nor the heart of man conceived, what God has prepared for those who love him,11 God has revealed to us through the Spirit. For the Spirit searches everything, even the depths of God.9 The witness of mysticism.

Finally, an examination

of mysticism as a way of obtaining knowledge^seems to indicate that this may be the method that Paul consistently employed.

Probably referring to his conversion, Paul

writes the Galatians Son in me."3-0

that it pleased God "to reveal his

D. W. Riddle writes concerning this and

similar experiences, "This became for him the ultimate validation of his authority as a worker in the Christian movement. life."H

The experience was absolutely central in his In recounting his qualifications to be considered

a worthy minister of Christ, and comparing himself with his gainsayers, Paul writes the following to the

9 Ibid., 2:9-10. 10 Galatians l:l6 . 11 d. W. Riddle, Paul, Man of Conflict (Nashville: Cokesbury Press, I9Z4.O), p . 62.

7 Corinthians: I must boast; there is nothing to be gained by it, but I will go on to visions and revelations of the Lord. I know a man in Christ who fourteen years ago was caught up to the third heaven— v/hether in the body or out of the body I do not know, God knows. And I know that this man was caught up into Paradise— whether in the body or out of the body I do not know, God knows— and he heard things that cannot be told, which man may not utter.12 Thus Paul1s attitude of mastery and confidence are probably strongly conditioned by his mysticism.

Riddle

states that "the most distinctive element in Paul's religion was its fundamental emphasis upon spiritistic expression.”

The reason for this was that, "This was for

him the complement of his ancestral faith at the point where it had proved to be deficient for him, the point of emotional expression and satisfaction.

It led to his

central stress of the value of the spirit.

It accounts for

his particular mysticism.”13 J. H. Leuba, in his psychological treatment of re­ ligious mysticism, also recognizes the importance of mysticism in the experience of Paul.

.

The mystical character of St. Paulfs religious ex­ perience and teaching is not always sufficiently recognized. His Christian career began with a sudden conversion attended by visions and auditions. He was

12 II Corinthians 12:1-4. •*-3 Riddle, 0£. cit. , p. 1$5.

8

taken up into the "third heaven,” and heard "unspeak­ able words which it is not lawful for man to.utter;" and he spoke frequently with tongues (glossolalia).. The Christian life was for him the life of Christ in man. Surely these experiences are of a mystical nature.IqConcerning the liberalizing function of mysticism, and the role of the mystic as innovator, Leuba has the following to say: In his search for God, the mystic goes his own way. He is ready to brush aside rites and formulae— even the priest who would serve him as mediator— and he issues from the divine union with a sense of superior, of divine, knowledge. Persons of this kind may obviously be dangerous to the stability of old institu­ tions which have come to regard their truths as the only truths. But these god-intoxicated persons may also perform the invaluable function of innovators, revelators, and inspirers.l5 III.

DEFINITION OF MYSTICISM

Negative connotation.

Before proceeding upon our

examination of Pauline mysticism, it is important to have a definition of the term mysticism.

One writer is so dis­

concerted by the varieties of meaning associated with the term that he wishes "it could be blotted out from memory, so that we might be compelled to devise different terms for different things."l6

Another declares that "no word in

1^4- J. H. Leuba, The Psychology of Religious Mysticism (New York: Harcourt, Brace & Company, Inc., 192f>), p. 5>0* 15 Ibid., pp. 5-6. 16 q. a. Coe, The Psychology of Religion (Chicago: University of Chicago Press, 1916), p. 263.

9 our language--not even 1Socialism1--has been employed more loosely than rMystiGismf.”17

William James sums up his

reaction to the negative connotation given the term in the following words: The word ”mysticism!l and "mystical” are often used as terms of mere reproach, to throw at any opinion which we regard as vague and vast and sentimental, and without a base in either facts or logic. For some writers a "mystic” is any person who believes in thought-transference or spirit-return. Employed in there are too many this way the word has lit gle value: less ambiguous synonyms.l A negative approach to the subject of mysticism is taken by J. H. Leuba.

Although, as has been indicated

earlier, he admitted the liberating and innovating function of the mystic at the beginning of his book, he somehow over­ looks these positive aspects in the rest of his work and attributes the mystical experience to such psychological and physiological causes as sexual maladjustment, effect of drugs, hallucination, which can scarcely be harmonized with the positive results which have followed so much of mysticism. Positive connotation.

Etymotogically, the term

"mystic” is derived from the Greek

p,oa)> & verb meaning

17 W. R. Inge, Christian Mysticism (New York: Charles Scribnerfs Sons, lo99)> P- 3* 1$ William James, The Varieties of Religious Experi­ ence (New York: The Modern Library, 19027, p. 370.

10 "to shut."

Thus, in the Oreek^^steries,_a_jny s_ti c was one

who kept his mouth shut regarding the secrets into which he had been initiated.

In the modern sense of the word,

the mystic involuntarily keeps his experience a secret be­ cause the limitations of language make impossible the communication of his experience which is intrinsically immediate.

Also, the mystic has been defined as "one who

shuts his eyes to external things that he may have a clearer vision of spiritual realities."19

Deissmann writes:

... I understand "Mystic" in the wider sense and give the name "Mystic" to every religious tendency that discovers the way to God direct through inner experience without the mediation of reasoning. The constitutive element in mysticism is immediacy of contact with deity.20 The intellect is not necessarily discredited or annulled in the mystical experience, but could be under­ stood as sharpened, accelerated, having a new dimension added.

Rufus Jones expresses the idea as follows:

The word "mystic" ... stands for a person who in­ sists on a somewhat wider range of first-hand acquaintance with reality or direct experience than that which is confined to the operation of the five or more special senses. The special senses have become organized, through slow evolutionary processes, for dealing practically with concrete objects in space. They enable us to get adjusted to what we call the external world, and they make it possible for us to

^*9 Campbell, Paul the Mystic (New York: G. P. Putnam* s Sons, 1908), p. Ij.. 20

Deissmann, op. pit., p. lli-9*

11 feel at home in it. There is an immense area of mystery still attaching to sense-experience. The mystery is often ’’masked up,” or glibly passed over with words and phrases that are supposed to explain it. But, as a matter of fact, nobody knows how we make our contacts with the world outside our minds. There is no satisfactory theory that explains how we pass over from molecular vibrations outside the mind to consciousness of color and form and objective reali­ ty grasped and possessed inside the mind. The mind somehow on the occasion of a signal makes a flash, or a leap, or interpretation of the signal. And, behold I ”we know an object.”21 Thus, according to R. M. Jones, there is even a ’’mysterious" dimension about the common things of life which are taken for granted in spite of inability adequately to understand them.

The sharpened, accelerated perception

which seems common to mystical experience even in modern times is described by Tennyson in A Memoir by His Son: A kind of waking trance I have frequently had, quite up from boyhood when I have been alone. This has generally come upon me by repeating my own name two or three times to myself silently, till all at once, as it were out of the intensity of the conscious­ ness of individuality, the individuality itself seemed to dissolve and fade away into boundless being, and this not a confused state, but the clearest of the clearest, the surest of the surest, the weirdest of the weirdest, utterly beyond words, where death was an al­ most laughable impossibility, the loss of personality (if it were so) seeming no extinction but the only true life...This might be the state which St. Paul describes "Whether in the body I cannot tell, or whether out of the body I cannot tell."...I am ashamed of my feeble description. Have I not said the state

21 R. M. Jones, Some Exponents of Mystical Religion (Hew Yorkt The Abingdon Press, 193°)» P* 15*

12 is utterly beyond

words

?22

James Bissett Pratt gives nthe consciousness of a "Beyond” as what he feels to be the best short definition of the mystical experience*

”It is the sense or feeling

of the presence, not the belief in it • . . it is . . . an immediate and intuitive experience* ”23

In his great work

of the mysticism of Paul, Albert Schweitzer answers the question ftWhat do we mean by mysticism?” as follows: We are always in the presence of mysticism when we find a human being looking upon the division between earthly and super-earthly, temporal and external, as transcended, and feeling himself, while still ex­ ternally amid the earthly and temporal, to belong to the super-earthly and external. Auguste Sabatier finds the elements of mysticism in relations with God through religion, and in the common act of prayer. Religion is nothing if it is not the vital act by which the whole spirit seeks to save itself by attach­ ing itself to its principle. This act is prayer, by which I mean, not an empty utterance of words, not the repetition of certain sacred formulas, but the movement of the soul putting itself into personal relation and contact with the mysterious power whose presence it

22 H. Tennyson, Alfred Lord Tennyson, A Memoir by His Son (New York: The Macmillan Company, l S ^ T * I, 320. 23 J. B. Pratt, The Religious Consciousness (New York: The Macmillan Company, 1920) , p . 337* 2lf Albert Schweitzer, The Mysticism of Paul The Apostle (New York: Henry Holt and Company, 193l)> P* 1.

13 feels even before it is able to give it a name. 25 Among the authorities quoted above there appears to be agreement as to the essential nature of the mystical experience.

There is an extra-sensory activity which

sharpens perception and by transcending the earthly and temporal seems to establish direct, immediate contact with the Beyond.

Inge summarizes the propositions, or articles'

of faith on which mystical experience rests as being that: the soul (as well as the body) can see and perceive; and, since we can only know what is akin to ourselves, man, in order to know God, must be a partaker of the Divine nature.2& The expressions ”thou wouldst not be seeking God if thou hadst not already found Him” by Pascal and nhe who seeks God already in truth has Him” by Hans D e n c k ^ emphasize the latter of I n g e ^ propositions.

25 Auguste Sabatier, Outlines of a Philosophy of Religion Based on Psychology and History (New York: James Pott & Company, 1902), p. 2c3. 26 Inge, op. cit., p. 6 . 27 R. M. Jones, The Luminous Trail (New York: Macmillan Company, 1947)/ pp. 21, 2k.

The

CHAPTER II BACKGROUND: HELLENISTIC AND JUDAIC MYSTICISM Many classifications are used in categorizing mysticism.

Albert Schweitzer contrasts the "primitive”

with the "developed” or intellectual mysticism, placing Pauline mysticism between the two.

Others employ the

milder-esctatic, period, or nationality classifications. Schweitzer admits that Paul’s mysticism can be classed neither as primitive nor yet as intellectual.

It also

seems that his mysticism would include both the milder and the ecstatic elements.

Since his was the beginning of

Christian mysticism, neither period nor nationality could very well serve the purpose of classification.

A classifi­

cation which would distinguish between the contemporary Hellenistic mysticism of Paul’s time and his own, and which would also serve to differentiate between the inner attitudes of either, seems to be the one employed by Deissmann, who designates Hellenistic as "action mysticism” and Paul’s as "reaction mysticism."1 also Include Judaic mysticism.

Deissmann, op. cit., pl»lfj.8."

The latter could

15 I.

HELLENISTIC MYSTICISM

Hellenistic mysticism can also be designated "action mysticism,,f “practicing mysticism," or "performance mysticism" because in it man, by his own effort, approaches God.

Man himself provides the originating impulse, "man

or his spiritual essence ascends by an effort, to God and is united with him in a flood of ecstacy."2

In primitive

religions, music, dancing,^fasting, and the use of wine and. drugs were employed to produce this experience. Plato was a great action mystic.

In the Republic

we read of the purgation which was part of the initiation: "and when they have emptied and swept clean the soul of him who is now in their power and who is being initiated by them in great m ysteries..."3

In ascending from the sense

world to the world of forms, according to him, man is motivated by a love called eros, which is in essence a desire for beauty.

Early church fathers adapted the idea

by substituting God for the forms and spiritual exercises for the progression of beauty.

Mr. Stolz states that: "when

the theory of a divine spark inherent in man supercedes the concept of eros, as it so frequently has done, the analogy

^ K. R. Stolz, The Psychology of Religious Living (Nashville: Cokesbury Press,.1937) 87# 3 Plato, Republic, 560 E.

16 is complete. As late as the third century of the Christian era Platonism received a tremendous boost from Plotinus, who is famous for postulating the three stages of ascent to ultimate Reality:

(1) purification,

union with the Highest.

(2) enlightenment,

(3)

In the last of these stages, "the

mystic experiences imageless goodness, absolute oneness, the hidden heaven, the ineffable unveiled world, a state of song, the key to the universe.115 Union with the Highest is the culminating point in the experience of the action mystic, and the distinctive characteristic of Hellenistic mysticism.

Plotinus describes

this phase of experience very well in his Enneads: Now often I am roused from the body to my true self, and emerge from all else and enter myself, and behold a marvelous beauty, and am particularly persuaded at the time that I belong to a better_spher e . and live a supremely^ good life, and beeome_i„dentical with the Godhead, and fast fixed therein attain ’its divine activity, having reached a plane above the whole in­ telligible realm; and then after this sojourn in the Godhead I descend from the intelligible world to the plane of discursive thought. And after I have descend­ ed I am at a loss to know how my soul has entered into my body, in view of the fact that she really is as her inmost nature was revealed, and yet is in the body.... It is a bold thing to say, but in the vision a man does not see, or if he sees he does not distinguish what he sees from himself nor fancy that there are two--the seer and the seen. On the contrary, it is by becoming

Stolz, o£. cit., p*. .89* ^ ibid., p. 91.

17 as It were another than himself, and by being neither himself nor belonging to himself that he attains the vision. And having surrendered himself to it he be­ comes one with it, as the center of two circles might coincide. For these centers when they coincide become one, and when the circles are separated there are two centers again. And it is in this sense that we too speak of a difference. It follows that a vision is hard to describe. For how could a man report as some­ thing different from himself that which at the time of his vision he did not see as different but as one with himself?.•.6 The Hellenism of Plotinus

strongly influenced St.

Augustine who in turn Influenced his many followers. Monastic life, self-inflicted punishment, pennances, fasting, glorification of martyrdom, etc., are the way of action mysticism. One might ask, justifiably, why it was necessary for a people so richly endowed with some of the finest intellects which the human race has been able to produce, to resort to other than the “normal and natural” processes by which mankind perceives and understands reality. Groodenough explains this need as

E. R.

follows:

The mystery is not a path to Isis or Attis; it is a path to Reality, Knowledge, Life, of which Isis or Attis is the symbol. The value of Isis, that is, is to make the intellectual concept emotionally realiz­ able, something which can be taken out of the cold words of formulation and made radiantly alive within the longing hearts of mankind....The point that is often missed is that the union of these is not in a mystic concept fundamentally arising from one or the

^ Pratt, op. cit., pp. 363-36i|_.

18 other mythology, but in the passionate desire of the Hellenistic man to experience emotionally the concepts he has learned from Greek rationalism..*.Aristotle, to be sure, and perhaps the early Stoics, were nearly pure rationalists. But they,'far from being representa­ tive, are almost unique exceptions in Greek life. Initiations, sacraments, robes, processions,... the great constants of the Hellenistic Mysteries, as well as the philosophic ideas with which they were fused, all were as idiomatically a product of Classical Greece as its drama and art... .7 In Hellenistic mysticism, therefore, the initiate ’’apprehends11 concepts in terms of emotional experience. He does not wait to be acted upon by some external agency, but provides the originating impulse himself.

The_climax

of his mystical experience is identification or union with the Highest.

Initiations, sacraments, robes, processions,

are characteristic of his mystical ritual. II.

JUDAIC MYSTICISM

Many, including Schweitzer, claim that Judaism had no mysticism.

Yet Paul, who according to Schweitzer was

a strict Jew and was not influenced by the Hellenistic mysteries, was a mystic.

On the other hand, there are

those who find Jewish mysticism going back into the ’’early mists of antiquity.”

One of the latter expresses himself

as follows:

7 E. R. Goodenough, By Light, Light (New Haven: Yale University Press, 193577 PP. 1-3*

19 The prevailing opinion— among theologians as well as in the minds of the ordinary man— seems to be that Judaism and mysticism stand at the opposite poles of thought, and that, therefore, such a phrase as Jewish mysticism is a glaring and indefensible contradiction of terms. . . . All these are grounded on the unquestion­ ing assumption of an exclusively transcendent God . . . far away from the scenes of the earth. . . . The Pauline antithesis of law and faith has falsely stamped Judaism as a religion of unrelieved legalism; and mysticism is the irreconcileable enemy of legalism. A third false factor in the judgment of Christian theologians upon Judaism is their insistence upon the fact that the intense and uncompromising national character of Judaism must of necessity be fatal to mystical temperament. Mystical religion does, of course, transcend all the barriers which separate race from race and religion from religion. The mystic is a cosmopolitan, and, to him, the differences between the demands and beliefs and observances of one creed and those of another are entirely obliterated in his one all-absorbing and overshadowing passion for union with Reality.° Mr. Abelson expresses, in the above quotation, a very idealistic characterization; at least those may be the aims of ideal mysticism.

However, the expression,

"union with Reality11 is true of Hellenistic mysticism and of the later Hellenistic Judaic mysticism rather than of the Primitive Judaic of which it can also be truly said that "gleams of a far wider, more tolerant, and universalistic outlook . . . show that the germs of the universalism

® J. Abelson, Jewish Mysticism (London: and Sons, 1913), pp. 1-3.

G. Bell

20 implied in mysticism were there, !l9

Transcendentalism is

modified by the ’’Shekinah” concept.

The word is derived

from ’’Shachan," meaning ”to dwell.”

The following passages

express this idea: They must also make me a sanctuary that I may dwell among them. 10 ~ I will set my dwelling in your midst, and will not hold you in contempt, but will move about among you, and be your God, while'you shall be my people.11 So you must not defile the land in which you are living, in the midst of which I dwell; for I, the Lord,_a m „ dwelling in the midst of the Israelites.12 Although Legalism seems to dominate Judaism as it does most religions, it can scarcely be considered ’’unrelieved” in the light of the following passages and others like it. With what shall I come before the Lord, And bow myself before God most high? Shall I come before him with burnt-offerings, With calves a year old? Will the Lord be pleased with thousands of rams, With myriads of s trearns of oil? Shall I give my first-born for my transgression, The fruit of my body for the sin of my soul? You have been told, 0 man, what is good, And what the Lord requires of you: Only to do Justice, and to love kindness, And to walk.humblyjwith your God.13

9

Ibid., p.

5.

10 Exodus., 25:8. ^

Leviticusr 26:11-12. Numbers,, 3 5 : 3 ^

•*•3 Micah 6 :6-8 .

21 Hebrew literature also contains mention of the ecstatic element, which is evident in the account about Moses. And the Lord came down in a cloud, and spoke unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass that, when the spirit rested upon them, they prophe­ sied, and did not cease.^4 ^ ~ Saul, the first King of Israel, is reputed to have , had many ecstatic experiences.

When his people were

threatened by the enemy, he had such an experience. And the spirit of the Lord suddenly seized upon Saul when he heard these words, and he became violently enraged. So he took a yoke of oxen, and cut them in pieces, and dispatched them throughout all the terri­ tory of Israel by the hand of the messengers, saying, "Whoever does not come forth after Saul and after Samuel, so shall it be done to his oxen." Then a terror from the Lord fell upon the people, and they rallied with one accord. Even, finally, after "the evil spirit from the Lord was upon Saul, ’’he continued to have ecstatic experiences. But when he went from there to Naioth in Hamah, the spirit of God came upon him also, and as he went along he prophesied ecstatically, until he came to Naioth in Ramah, He even stripped off his clothes, and he also prophesied ecstatically before Samuel., and fell down and lay naked all that day and all that night. Therefore they say, " "Is Saul also among the prophets?"^

Numbers 11:25. ^

I Samuel 11:6-7.

16 1 Samuel 19:,23-2li..

22 Again and again are found expressions such as 11the. word of the Lord that came to*the various prophets,” and ftthe hand of the Lord was upon me.”

The experience of

Ezekiel is especially dramatic. Then_a spirit lifted me up and as the glory of the Lord rose from its place, I heard behind me the sound of a great rustling. . . .a spirit lifted me up and carried me away, and I went with my spirit in a fierce glow— the hand of the Lord pressing hard upon me--and came to the exiles who lived at Tel-abib, by the River Chebar, and stayed with them there for seven days in a state of stupor. The hand of the Lord was upon me; and the Lord carried me out by the spirit, and set me down in_ the midst of a valley which was full of bones.3-7 Passing over to the Christian era, G-, P. Moore reveals that Jewish mysticism was still in existence in the age of the Tannaim. The adepts of the chariot did not confine themselves to speculations on these high mysteries, they sought immediate knowledge of them. Their theosophy, like others, had a practical as well as a theoretical side, and had its method of inducing the mystic rapture. Their visions of Paradise were soon— if not from the first— taken for real ascents to heaven. The extra-sensory activity of the Hebrew prophet which seems to transcend the earthly and temporal, and to establish direct, immediate contact with the Beyond, would appear to justify the designation of it as “mysticism.*1

17 Ezekiel 3:12-lii; 37:1. G. P. Moore, Judaism in the First Centuries of the Christian Era (Cambridge: Harvard University Press, 1927), Vol. I, p. io.3.

2-3 The mystics in Judaism should, however, be distinguished from the priesthood and others who engaged in observing the religious ritual of the temple*

Some individuals among

these might become endowed with mystical powers, but such endowment and such powers transcended the barriers of custom, status, nationalism, and legalism, and chose for their medium men of such varied background as kings, priests, farmers and herdsmen. In contrast to Hellenistic mysticism, Jewish mysti­ cism is of the "reaction11 type.

It is God who supplies

the originating impulse, who approaches man.

The mystic

does not experience union with God, does not become God, but rather, at the climax of his experience is aware of a close communion or fellowship with God.

No initiations,

sacraments, robes, or processions characterize his entering into the mystical experience.

Thus Saul the Jew inherited,

among other things, a background rich in mysticism which no doubt exerted a profound influence on the life of Paul the protagonist of Primitive Christianity.

CHAPTER I I I

PAULINE MYSTICISM:

REVIEW OP TYPICAL PASSAGES

According to Albert Schweitzer, "Paul is the only Christian thinker who knows only Christ-mysticism, un­ accompanied by God-mysticism*n

That is, Paul stresses not

being-in-God, but being-in-Christ,

However, although

Paulfs is an overwhelmingly being-in-Christ mysticism, it is not so exclusively.

There are also several passages

to be found in his epistles. But though we had already suffered and been shame­ fully treated at Philippi, as you know, we had courage in our God to declare to you the gospel of God in the face of great opposition.! For you have died, and your life is hid with Christ in God.^ But if you call yourself a Jew and rely upon the law and boast of your relation .to God ( ev ©eo) ).3 In the following verse the unidentified writer of Ephesians seems to echo to a degree the verse from the Epistle to the Colossians quoted above. . . . and to make a l l ■men see what is the plan of the mystery hidden for ages in God who created all things.4

! I Thessalonians 2:2. ^ Colossians 3:3. ^ Romans 2:17. ^ Ephesians 3:9«

25 Nevertheless, "in-God" passages are rare, and Pauline mysticism can be characterized as "in-Christ" mysticism. In contrast to Hellenistic mysticism as represented also in the fourth gospel, which is "rebirth mysticism," Paul’s is a "resurrection mysticism."

Numerous passages,

the whole character of his writings, are determined by his "in Christ" and "resurrection" mysticism. Indeed I count everything as loss because of the surpassing worth of knowing Christ Jesus my Lord. For his sake I have suffered the loss of all things, and count them as refuse, in order that I may gain Christ and be found in him, not having a righteousness of my own, based on law, but that which is through faith in Christ, the righteousness from God that de­ pends on faith; that I may know him and the power of his resurrection, and may share his sufferings, becoming like him in death, that if possible I may attain the resurrection from the dead. I press on toward the goal for the prize of the upward call of God in Christ Jesus.5 I have been crucified with Christ; it is no longer I wholive, but Christ who lives in me. But far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world.® Therefore, if any one is In Christ, he is a new creation; the old has passed away, behold, the new has come.7

5 Philippians 3 • 8-11, 1if. ^ Galatians 2:20; 6:1 li., 7 II Corinthians 5:17.

26 The death he died he died to sin, once for all, but the life he lives he lives to God. So you also must consider yourselves dead to sin and alive to God in Christ Jesus.® ~ Paul places much emphasis on "Spirit.11

He seems to

use "Spirit of God" and "Spirit of Christ" synonymously. Although Paul is a "practical religionist" and demands practical prodfs in everyday living as evidence of the in­ dwelling spirit, yet he does believe in and himself practices "spiritistic expressions." The most distinctive element in Paul's religion was its fundamental emphasis upon spirit!stic expression. Undoubtedly this was for him the complement of his ancestral faith at _the ppint where it hadIproved to be_deficient for him, the point of emotional expression and satisfaction. It led to his central stress of the value of _the spirit. It 'accounts for his particular mysticism. 9 The following passages show how indiscriminately Paul use_s_the terms "Spirit of God" and "Spirit of Christ." But you are not in the flesh, you are in the Spirit, if the Spirit of God really dwells in you. Any one who does not have the Spirit of Christ does not belong to him.**-0 And because you are sons, God has sent the Spirit of his Son into our hearts, crying, "AbbaJ F a t h e r J " H

® Romans 6:10-11. 9 Riddle, loc. oit. Romans 8:9. Galatians k:6.

Other expressions typically illustrating P a u l ^ reference to the Spirit are: There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life in Christ Jesus has set me free from the law of sin and death. But you are not in the flesh, you are in the Spirit, if the Spirit of God really dwells in you. Any one who does not have the Spirit of Christ does not belong to him. But if Christ is in you, although your bodies are dead because of sin, your spirits are alive because of righteousness. If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will give life to your mortal bodies also through his Spirit which dwells in you, And those who belong to Christ Jesus have crucified the flesh with its passions and desires. If we live by the Spirit, let us also walk by the Spirit.13

12 Romans 8:1-2, 9 * H * 13 Galatians 5:2ii-25.

CHAPTER IV

THE DEVELOPMENT OF ESCHATOLOGY Since his ov/n lifetime, Paul has been an enigma whom many have tried to explain but few, If any, have satisfactorily succeeded in doing so.

It was Franz

Overbeck, who in conversation with Adolph Harnack, said, nNo one has ever understood Paul, and the only one who did understand him, Marcion, misunderstood him.nl

A. B.

Bruce quotes D. J. Montefiore as follows: The Epistles of Paul fill a newcomer with immense astonishment. They are so unique. Then are so wholly unlike anything else he ever read. When I read the Synoptical Gospels I do not feel this utter unlike­ ness. But Paul--even if, as Pfleiderer so ably argues, he is a mixture of Greek and Hebrew— still why should any such mixture produce him? His conception of the law, his throry of Christ, his view about Israel, his doctrine of justification, seem all not only original, but utterly strange and unexpected. His break with the past is violent. Jesus seems to expand and spiritualise Judaism. Paul in some senses turns it upside down.2 The above observation by Montefiore is certainly true.

Pfleiderer, Deissmann, Riddle, Goodspeed and others

have succeeded in throwing more light on the subject since

1 Schweitzer, ojd. cit., p. 38. 2 A. B. Bruce, Si:. Paul1s Conception of Christianity (New York: Charles Scribnerfs SonsTJ 193577~~P. 217.

29 the observation was made.

Probably the most significant

contribution, however, toward 'solving these problems, is the eschatological approach of Albert Schweitzer in his The Mysticism of Paul the Apostle. Paul1s views are in­ fluenced to a considerable degree by the eschatological beliefs held by the Scribes among whom he received his early training.

His "in Christ" concept, his ideas of

the two kingdoms--the "Messianic Kingdom" and the "Kingdom of God," and the consequent belief in two resurrections can more easily be understood by examining his eschatologi­ cal beliefs. I.

DESCRIPTION OP SOURCES

Writings which reveal to us the eschatological thought of Paul!s day are the apocryphal writings:

the

Book of Enoch, the Psalms of Solomon, the Apocalypses of Baruch and Ezra.

The first two were probably written within

the first century B.C. and the latter two within the first century A.D.3

The Book of Daniel also -contains important

eschatological material, as also do the Prophets. The book of Enoch . . . i s the best typical example of an apocalypse. Both in its extent and in the variety of its material it surpasses all the other works of its class.4

3 C. C. Torrey, The Apocryphal Literature (New Haven: Yale University Press, 1 9 p. lk5.

^ Ibid., p. 110.

30 £Ls*-.-tr

It is dated about 95 B.C.

Originally in Aramaic, now only

a small part of the Greek translation remains.

However,

the complete text is preserved in the Ethiopic version, which was made from the Greek.

The Book of Enoch is

written in the name of "Enoch the seventh from Adam," and records "Enoch’s" visions of the times to come and gives instructions for "the remote generations to come."

He

tells how "a cloud and a whirlwind seized him from the face of the earth and carried him to the end of the heavens."

He even visits the place of woe, of which his

angel-guide says, "This is the place of pain, this is the prison of the angels."

Later he visits the place where

the soulS' of men await judgment, where signs of happiness and voices of lamentation are mingled, and where he especially noted the voice of Cain.

Then he visits the

place of the blessed, a place of pomp and beauty.

The

book discloses a political and social situation which would cause the writer to look for the soon coming of the Messiah. The Psalms of Solomon are eighteen in number.

In

form and literary style they resemble the Psalms of the Old Testament.

Originally in Hebrew, they are preserved

in the Greek translation.

Their eschatology pictures a

Davidic king, the Messiah.

The date for the Psalms of

31

Solomon Is about I4.8 Behold, Lord, and raise up for the people their King, the son of David, At the time which thou, G-od, hast appointed, to hold sway over Israel, thy servant* Gird him with strength to shatter the wicked rulers, Cleansing Jerusalem from the Gentiles who trample it to destruction; In wisdom and righteousness to drive out the evil men from our inheritance, Crushing their arrogance like the vessels of the potter, Shattering all their substance with a rod of iron, Destroying the ungodly nations with the word of his mouth.& The Apocalypse of Ezra has also been titled "Second Ezdras," "Fourth Ezra," while C. C. Torrey suggests, "The Apocalypse of Shealtiel" as a more suitable title.7 Written about the year 69 A.D., it was followed, according to Torrey, by the Apocalypse of Baruch a year or so later. It is the opinion of Schweitzer that both these books reveal the eschatological expectation of the Scribes of Paul *s day. According to the Jewish eschatological view, demons and angels exercise much power in the world.

The Book of

Enoch interprets the account at the beginning of the sixth chapter of Genesis as representing a revolt of angels.

^ Ibid., p. 108. 6 Psalms of Solomon 17:23-27* Quoted by Torrey, ibid., p. 107, 7 Torrey, op. cit., p. Il6.

32 Presently when men began to grow numerous over the earth, and had daughters born to them, the sons of the gods noticed that the daughters of men were attractive; so they married those whom they liked best. Then the Lord said, "My spirit must not remain in man forever, inasmuch as he is flesh. Accordingly, his lifetime shall be one hundred and twenty years*" In those days, as well as afterward, there were giants on the earth, who were born to the sons of the gods whenever they had intercourse with the daughters of men; these were the heroes who were men of note in days of old.8 Although the angels were at once overcome and im­ prisoned, their progeny are demons who trouble the world. To offset them, there are angelic beings who act as mediators between God and mankind.

This belief is illus­

trated in the Book of Daniel. In those days I, Daniel, continued in mourning for three whole weeks. . . . Then, on the twenty-fourth day of the first month, as I stood on the bank of the great river, the Tigris, I raised my eyes, and looked, and lo J there was a man clothed in linen . . . . Then he said to me, "0 Daniel, greatly beloved, stand upright, and pay heed to the words that I speak to you; for I have been sent expressly to you." So when he had spoken this word to me, I stood up trembling. Then he said to me, "Fear not, 0 Daniel] for ever since.you applied your mind to gain understanding, and to humble yourself before your God, your prayers have been heard, and I have come in answer to your prayers. For twenty-one days, indeed, the guardian angel of the Kingdom of Persia opposed me; but Michael, one of the archangels, came to help me, so I left him there with the angel of the Kingdom of Persia, and have come to enlighten you as to what shall befall your people in the end of the o ° Genesis 6:l-!f.

33days; for the vision relates to the still distant future.*» !lDo you know why I have come to you? Presently I must return to fight with the angel of Persia; and when I have done with him, the angel of Greece will come. There is none to support me against these, ex­ cept your angel Michael, who stands up to support and defend me.H9 The domination of the evil angels and their leader, who is often identified with Satan, and the domination of the good angels as well, is to cease when the Messianic Kingdom comes. An important concept in Jewish eschatology is that before the Kingdom of God is ushered in, there is to be a time of tribulation which will sift out the unworthy ones so that they will not be present to participate in the blessings of the. Kingdom reserved for the Elect. At that time shall Michael arise— the archangel who stands on guard over your fellow-countrymen--and there shall be a time of trouble such as there has never been since there was a nation; but at that time your people shall be delivered, even everyone whose name is found written in the book. And many of those who sleep in the land of dust shall awake, some to everlasting life, and others to everlasting reproach and contempt. II.

FIRST STAGE--MESSIANTC KINGDOM

Schweitzer recognizes, roughly, four stages in-the development of Jewish eschatology.

9 Daniel 1 0 :2-llf, 20-21 1° Daniel 12:1-2.

The first stage of the

%

development is during the time of the pre-Exilic and Exilic prophets, who expect a descendant of David to be come the Messiah, a God-appointed ruler.

The Kingdom over

which the Messiah is to reign will be preceded by a period of fierce tribulation, during which those whom God has elected will survive.

The survivors will be members of

the Kingdom and will enjoy a long, blissful life. And I will set portents in the heavens and on the earth, Blood, and fire, and columns of smoke. The sun shall be changed to darkness and the moon to blood, Before the coming of the day of the Lord, great and terrible. Multitudes upon multitudes are in the valley of decision, For the day of the Lord is near in the valley of decision. The sun and the moon are darkened, And the stars withhold their brightness. For And And But And

the Lord roars from Zion, from Jerusalem he utters his voice; the heavens and the earth quake. the Lord is a refuge to his people, a stronghold to the children of Israel.

And you shall know that I, the Lord, your God, Am dwelling in Zion, my holy mountain. And Jerusalem shall be holy, And aliens shall not again pass through her. And it shall come to pass on that day, That the mountains shall drip sweet wine, And the hills shall flow with milk, And all the river-bed^-of Judah shall flow with water;

^

Schweitzer, op. cit., p. 7 6 .

12 Joel,2:30-31.

35

And a spring shall go forth from the house of the Lord, And water the valley of Shittim.13 For behold, I am about to give command, And 1 will shake the house of Israel among all the nations, Just as one shakes the sieve, But not a kernel shall fall to the ground. By the sword all the sinners of my people shall die, Those who say, “Disaster shall not reach or overtake us." On that day I will raise up the fallen hut of David, And I will wall up its ruins, And raise up its breaches, And rebuild it as in the days of old. . . . “Behold the days are coming," is the oracle of the Lord, "When the plowman shall overtake the reaper, And the treader of grapes him who sows the seed; And the mountains shall drip new wine, And all the hills shall melt; And I will restore the fortune of my people Israel. . It is interesting that Haggai and Zechariah, who were with the remnant which returned to rebuild Jerusalem and the temple, saw in their leader Zerubbabel, who was a descendant of David and appointed governor of Judes, the Messianic ruler of the eschatology of their time. "Bay unto Zerubbabel, governor of Judah, as follows: fI will shake the heavens and the earth. And I will overturn the throne of the Kingdoms of the nations; and I will overturn the chariot with its riders, so that the horses and their riders shall go down each by the sword of his fellow.1 On that day, is the oracle of the Lord of hosts, "I will take you, 0 Zerubbabel, son of Shealtiel, my servant," is the oracle of the*

13 Joel 3 slk-18. Amos 9:9-11,13.

36 Lord, lfand I will make you like a seal ring; for I have chosen, you,,f is the oracle of the Lord of hosts. 15 This is the word of the Lord to Zerubbabel, saying, lfNot by arms, nor by force, but by my spirit,11 says the Lord of hosts. ,fWhat are you, 0 great mountain? Before Zerubbabel, become a p l a i n . 1 And he shall bring forth the top-stone With shouts of rGrace, grace, to ± t |W The word of the Lord came to me, saying, 11The hands of Zerubbabel founded this house, and his hands shall complete it.n So you shall know that the Lord of hosts has sent me unto you. For who has despised a day of small things? They shall rejoice when they see the plummet in the hand of Zerubbabel.16 III.

SECOND STAGE— THE KINGDOM OF GOD

The second stage in the development is represented by the book of Malachi, written about I4.OO B.C., and the portion of Isaiah estimated to have been written about 300 B.C., consisting of Chapters 2k-27.

At this stage the

emphasis is not on the Messianic Kingdom, a re-establish­ ment of the Davidic line, but on the Kingdom of God. himself is to reign over Israel. He will destroy death forever. So the Lord God will wipe away tears From every face, And will remove from all the earth The reproach that lies on his people; For the Lord has spoken.

Haggai 2:21-23. Zechariah 1|.:6-10.

God

37' And it shall be said on that day, 11Lo * this is our God, For whom we waited that he might save us; This is the Lord for whom we waited; Let us rejoice and be glad in his salvationJu17 IV.

THIRD STAGE--THE SON OF.MAN RULING THE KINGDOM OF GOD

Probably the most important of the developments in Jewish eschatology for the purposes of this study is the third stage, represented by the book of Daniel which is estimated to have been written 168-161}. B.C.

Here we find

in the eschatological picture a Kingdom of God ruled by the Son of Man, who is an Angelic Being. Then in the vision of the night I looked, And lo J with the clouds of the heavens There came one like a man, Who advanced toward the Venerable One, And was brought near his presence. To him was given dominion, and glory, and Kingly power, That all peoples, and nations, and tongues should serve him; His dominion was to be an everlasting dominion, that should not pass away, And his kingdom one that should not be overthrown.

_

Thus the Kingdom becomes transcendental, and not a natural development as in the early Prophets.

Another

very important concept introduced by the Book of Daniel,

17 Isaiah 25*8-9* 18 Daniel 7:13-lk.

38 is the idea of resurrection.

This concept makes unnecessary

the limiting of membership in the Kingdom to those who sur­ vive the tribulation period of the last generation before its inception, and therefore is ethically more acceptable. And many of those who sleep in the land of dust shall awake, some to everlasting life, and others to everlasting reproach and contempt. Then those who are wise shall shine like the brightness of the firmament, those who have led the multitude to righteousness like the stars for ever and ever.19 Thus there is an opportunity for those righteous who have died to also participate in the Kingdom of God. The apocryphal Book of Enoch, written about 100-90 B.C., also follows the same lines of eschatological thought as the Book of Daniel. V.

FOURTH STAGE--REVERSION TO THE MESSIANIC IDEA The Psalms of Solomon, probably produced about the

time of the taking of Jerusalem by Pompey in 63 B.C., represents the fourth stage in the development of eschatologi­ cal thought.

However, this development seems to be rather

anomalous, since it appears to ignore the intervening steps and reverts back to the Messianic eschatology of the early Prophets. David.

The ruler is a descendent of the line of

Only those living at the time of its inception

x9 Daniel 12:2-3.

share in the Kingdom.

Nevertheless, the Messianic idea

revived at this stage continues to exert its influence in P a u l 1s day. VI.

PAUL1S SYNTHESISED ESCHATOLOGY

The eschatology of Paul seems to be that held by the Scribes of his day.

This is reflected by the Apocalyp­

tic books of Baruch and Ezra which were written about the time of the destruction of Jerusalem by Titus in 70 A.D. According to their eschatology, there are two periods of blessedness.

The first is during the Messianic Kingdom.

This is introduced by a judgment conducted by the Messiah; the worthy only of those who are alive at the time remain to enjoy the blessings of the Kingdom.

At the end of the

Messianic Kingdom, all the dead of ages past are resurrect­ ed and the Last Judgment of all takes place.

Those who are

worthy enter into the second, eternal blessing of the c"

Kingdom of God, and the rest are condemned to eternal torment.

Thus, this is an attempt to synthesise the

previous positions, and provides two periods of blessing, two judgments, the Kingdom of the Messiah and the Kingdom of God. For behold the time will come, and it will be that when the signs come which I have foretold to you, the city that appears as a bride will appear, and the land which is now hidden will be seen. And whoever is

kb delivered from the evils I have predicted will see my wonders. For my son the Christ will be revealed with those who are with him, and he will make glad those who are left, in four hundred years. And it will be after those years that my son Christ will die, and all who draw human breath. And the world will draw into its ancient silence-for seven days, as it was in the first beginning, so that no one will be left. And it will be after seven days that the world which is not yet awake will be wakened, and what is.corruptible will perish. And the world will give up those who are asleep in it, and the dust of those who are silent in it, and the chambers will give up the souls that have been committed to them. And the Most High will be re­ vealed on his judgment seat, and pity will pass away, and long-suffering be withdrawn and judgment alone will remain, and truth will stand, and faithfulness be strong, and work will be rewarded, and its wages appear, and uprightness, will awake and iniquity will not sleep. And the lake of torment will appear, and over against it will be a place of rest; the furnace of the Pit will appear, and over against it the paradise of joy.20 All eschatology seems to know only one resurrec­ tion— the general resurrection of the dead.

The Book of

Daniel and the Book of Enoch place this resurrection before the Messianic Kingdom.

The Apocalypses of Baruch and Ezra

place the resurrection after it.

The peculiar nature of

Paul *s eschatology is that it doesn!t seem to have a general resurrection, but a resurrection of uthose who died in union with Christ.” For if the been raised. is futile and also who have

PO

^

dead are not raised, then Christ has not If Christ has not been raised, your faith you are still in your sins. Then those died in Christ have perished.2^

Esdras 7*26-36. I Corinthians 15:16-18

ill

For as In Adam ( ev to) A8ap. ) all die, so also in Christ ( sv to ) XptaTO)) shall all be made alive. But each in his own order:, Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet.^2 For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God* And the dead in Christ ( ev Xptaxo)) will rise first; then we who are alive, who are left, shall be caught up together with them in the clouds to meet the Lord in the air; and so we shall always be with the Lord.^3 Thus Paulfs resurrection can scarcely be considered a general resurrection, but a special resurrection of those who died in Christ to enable them to enjoy the blessings of the Messianic Kingdom. he foresees the events:

Paul gives the order in which tfBut each in his own turn; Christ

first, and then at Christ’s coming those who belong to him.”

It seems reasonable that Paul here implies the in­

auguration of the Messianic Kingdom at the return of Jesus. The idea appears to be strengthened by the words which follow:

"After that will come the end, when he will turn

over the kingdom to God his Father.”

Although Paul does

not specifically mention it, the eschatology of the Scribes which he follows, which is found in the Apocalypses of

22 Ibid., 15:22-25. 23 I Thessalonians i|.:l6-17

1l2

Baruch and Ezra, would imply a general resurrection of the dead immediately after the Messianic kingdom, and before the Kingdom of God commences.

The probability that Paul

had such an arrangement in mind is strengthened by the reference to death, the last enemy, being overthrown, apparently during the transition. The last enemy to be destroyed is death. "For God has put all things in subjection under his feet.” But when it says, ”'A11 things are put in subjection under him,” it is plain that he is excepted who put all things under him. When all things are subjected to him, then the Son>himself will also be subjected to him who put all things under him, that God may be everything to every one.2a. Before Paul cleared up the questions that must have occupied the minds of his followers on this score, it is not difficult to imagine the misgivings they must have had. Had those with whom they lived and who had demonstrated their faithfulness to Christ, possibly even suffered perse­ cution for their faith, through death forfeited their opportunity to share in the blessedness of the Messianic Kingdom?'

Must they remain dead through this period, and

only be resurrected prior to the Kingdom of God, at the second, Last Judgment?

Paulfs assurance, 11on the L ordfs

own authority,” that the ”dead in Christ” would arise to share in the Messianic Kingdom undoubtedly did much to keep

I Corinthians 15:26-28.

4-3

the believers from losing heart.

Even so, there appeared

those who challenged his teaching, and it was necessary for Paul to admonish his followers not to be influenced by them. Now if Christ is preached as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ has not been raised; if Christ has not been raised, then our preaching is in vain and your faith is in vain. We are even found to be mis­ representing Cod, because we testified of God that he raised Christ, whom he did not raise if it is true that the dead are not raised. For if the dead are not raised, then Christ has not been raised. If Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have died in Christ have perished. If in this life we who are in Christ have only hope, we are of all men most to be pitied. But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each In his own order: Christ the first fruits, then at his coming those who belong to Christ.25 Thus by tying in his argument to the commonly accepted belief in the resurrection of Jesus which even his opponents admitted, Paul felt that his position had a better opportunity of also being accepted.

And indeed,

the picture that Faults opponents had to offer was at best not very attractive.

If there were no resurrection, either

for the Messianic Kingdom or for the eternal Kingdom of God,

25 I Corinthians 15:12-23.

)j)l

then only those of the last generation who survived the tribulation could hope to enjoy the blessings of the Messianic Kingdom.

Although this was the position of the

early Prophets and of the Psalms of Solomon, its ethic, or the lack of it, could hardly offer much appeal. 11We Shall Be Changed.”

A further development in

Paul*s eschatological expectation is that, since the "dead in Christ” will be resurrected to participate in the Messianic Kingdom, they will possess the resurrection form of life.

But--what concerning those who are alive 11in

Christ” when the Kingdom comes, will they remain in the mortal form of life?

Paul's solution is that, when the

resurrection takes place, and the dead appear in their resurrection form of life, those who are still alive will be transformed and will also receive the resurrection form of life. I tell you this, brethren: flesh and blood cannot inherit the kingdom of God, nor does the perishable in­ herit the imperishable. Loi I tell you a mystery. We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised im­ perishable, and we shall be changed. For this perish­ able nature must put on the imperishable, and this mortal nature must put on immortality.26

I Corinthians l5«50-53*

k-5 It is interesting that, in keeping with his own intense, turbulent nature, Paul visualizes the Messianic Kingdom not as a time simply of leisurely bliss and un­ alloyed joy and plenty, but a time when the forces of the Messiah will be waging a battle against his enemies. Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. f,For God has put all things in subjection under his feet*11 But when it says, 11All things are put in subjection under him,n it is plain that he is excepted who put all things under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things under him, that God may be everything to every one. ^7

27 I Corinthians 15:2k-28.

CHAPTER V

\ OTHER ESCHATOLOGICAL ELEMENTS I.

IN PAULINE WRITINGS

Paul, probably, alone among his contemporaries realizes the significance and implications of a consistent eschatological view.

For Paul, the death and resurrection

of Jesus have cosmic significance.

This, in spite of the

fact that Paul had no associations with Jesus while he walked the earth, or possibly, because he was not restricted to memories of his earthly acts and words. Angels-Demons-Satan. governed by angel powers.

Paul considered the world as

The death of Christ had broken

their domination and sealed their doom.

They are still

active and troublesome, but their activity is decidedly hampered and they will soon be completely subjected. In writing to the church in Thessalonica, Paul ex­ plains the reason why he, Silvanus and Timothy could not visit them, "because we wanted to come to you--I, Paul, again and again--but Satan hindered us,1^

However,

realizing that the church was in trouble, Paul dispatched

1 I Thessalonians 2:18.

4? Timothy* For this reason, when I could bear it no longer, I sent that I might know your faith, for fear that some­ how the tempter had tempted you and that our labor would be in vain.^ When Paul counsels celibacy as the ideal state, he nevertheless is careful to make a concession to the natural instincts in not only permitting marriage, but admonishing married people to be considerate of each otherfs desires, !,lest Satan tempt you through lack of self-control.rf3

Paul

advises the church in Corinth to forgive the one who was the cause of much trouble lest he be overwhelmed by remorse as a result of their censure. Any one whom you forgive, I also forgive. What I have forgiven, if I have forgiven anything, has been for your sake in the presence of Christ, to keep Satan from gaining the advantage over us; for we are not ignorant of his designs.4 Writing about those who, attempting to undermine his work in Corinth, pretend to possess apostleship also, Paul writes: For such men are false apostles, deceitful workmen, disguising themselves as apostles of Christ. And no wonder, for even Satan disguises himself as an angel of light.3

2 Ibid., 3:5. 3 I Corinthians 7:5. II Corinthians 2:10-11. £ Ibid.. ll:13-lk.

In the eighth chapter of Romans, Paul equates the “love of Christ” (verse 35) with “the love of God, which is in Christ Jesus,“ (verse 39) us from” this love?

Asking “who shall separate

His reply to his own. question is:

For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor powers, nor height, nor depth, nor anything else in all creation, will he a'ble to separate us from the love of God In Christ Jesus our Lord* 6 Condemning factionalism and strife in the Corinthian church, Paul decries his own unhappy lot in trying to bring order, with a note of irony: For I think that God has exhibited us apostles as last of all, like men sentenced to death; because we have become a spectacle to the world, to angels and to men.7 In his interesting if out-dated discussion of reasons for women having their heads covered in church, Paul sums up his argument with, “That is why a woman ought to have a veil on her head, because of the angels.”® In a self-conscious way Paul “boasts” of “being actually caught up to the third heaven,” and seeing visions and revelations of things unspeakable.

® Romans 8:36-39* 7 I Corinthians k:9* 8 Ibid.. 11:10.

And to keep me from being too elated by the abundance of revelations, a thorn was given me in the flesh, a messenger of Satan, to harass me, to keep me from being too elated.9 When Christ returns, he will be accompanied by the archangel, For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of G o d . l u An important concept of Paul is that the law was given by angels: Why then the law? It was added because of trans­ gressions, till the offspring should come to whom the promise had been made; and it was ordained by angels through an intermediary. Now an intermediary implies more than one; but God is o n e . H This view was held by others besides Paul, and was developed to accommodate the increasingly transcendental concept of God held in Paul1s time.

The angels, according

to Paul, were subjecting men to themselves, but their dominion, and the power of the Law, had been broken by the death of Christ.

On the meaning of, !lan intermediary

implies more than one; but God is one,’1 Schweitzer comments as follows: The logic which makes use of Rabbinic arguments and revolves about the conception of a mediator (p.ecrtcrTrjc)

9 II Corinthians 12:7. I Thessalonians, JLp:l6>. 11 Galatians 3?19“20.

5o is as follows: If God, who is one, desired to give the Law to the People, which is a plurality, there would be no need of a mediator, for a single person can deal direct with a plurality. Two pluralities, how­ ever, cannot deal with one another, but need a single person to mediate between them. If then the Law was given through a mediator, that implies that on both . sides pluralities were concerned. On the heavenly side this cannot have been God, who is one; the only plurali­ ty which can here come into question is that of the Angels.12 The nmediatorn Paul has reference to is Moses, as in the passage, Those were the statutes, ordinances and laws which the Lord established between himself and the Israelites through Moses at Mount Sinai.13 Paul seems to equate bondage to the Law, and thus to the Angels, with bondage to the elements which the heathen worshipped. renders

Although the American Translation

oxotxeia t o u xocrpp'D ifliev 8e8ou\o)]ievoi

in Galatians

1l:3 as uwe were slaves to material ways of looking at things,11 verse eight throws light on the meaning, 11But formerly, in your ignorance of God, you were slaves to gods that really did not exist.”

Thus, in this instance, the more literal

King James translation, 11Even so we, when we were children, were in bondage under the elements of the world,” would probably come nearer to the thought of Paul who in all

12 Schweitzer, op. cit., p. 13 Leviticus 26:1l6.

JO.

51 likelihood had in mind the worship of the elements and heavenly bodies.

That these were worshipped in Paulfs day

is evident also from the apocryphal and other writings. For all men are foolish by nature, and had no percep­ tion of God, And from the good things that were visible they had not the power to know him who is, Nor through paying attention to his works did they recognize the workmen, But either fire, or wind, or swift air, Or the circle of the stars, or rushing water, Or the heavenly luminaries, the rulers of the world, they considered gods. And if through delight in their beauty they supposed that these were gods, Let them know how far superior is the Lord of these, For the originator of beauty created them.InThrough the action of the Angel-Powers, Christ was crucified*

However, the Angels (rulers) permitted this

through ignorance, as the death of Christ put an end to their hitherto unchallenged supremacy. apxovTcov

too

aicovoc

tooto^

Translating

to jv

to read “the rulers of this

age“ instead of “the authorities of this world“ as in the American Translation, the following is obtained: Yet among the mature we do impart wisdom, although it is not a wisdom of this age or of the rulers of this age, who are doomed to pass away. But we impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification. None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory.15

The Wisdom of Solomon 13:1-3. ^

I Corinthians 2:6-8.

52 The angels themselves will one day be judged by those who have been liberated from their domination by the crucified Christ, angels?

f!Do you not know that we are to judge

How much more, matters pertaining to this life . f,,l6 The Covenant,

For Paul, the death of Jesus is re­

demptive, and his blood ratifies the new covenant. For I received from the Lord what I also delivered to you, that the Lord Jesus on the night when he was betrayed took bread, and when he had given thanks, he broke it, and said, "This is my body which is broken for you. Do this in remembrance of me," In the same way also the cup, after supper, saying, "This cup is the new covenant in my blood. Do this, as often as you drink it, in remembrance of me." For as often as you eat this bread and drink the cup, you proclaim the L o r d ’s death until he comes.17 He is even willing to accept the support of tradition, and refers to it in the following manner:

"For I delivered

to you as of first importance what I also received, that Christ died for our sins in accordance with the scriptures."18 Of course, this reference to tradition is unusual for him, and he avoids it, claiming to receive direct revelation, For I would have you know, brethren, that the gospel which was preached by me is not m a n ’s gospel. For I

16 ibid., 6 :3 . 17 Ibid., 1 1 :23-2 7 . 18 I Corinthians 15:3.

53 did not receive it from man, nor was I taught it, but it came through a revelation of Jesus Christ,19 Although Schweitzer sees in the statement that, “Christ ransomed us from the L a w ’s curse by taking our curse upon himself (for the Scripture says,

’Cursed be

every one who hangs on a tree’20), an emphasis on the annulling of Law by his crucifixion,11^1 yet other quota­ tions indicating a similar metamorphosis emphasize the atoning death and the idea of substitution. For the love of Christ controls us, because we are convinced that one has died for all; therefore all have died. And he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised.22 For our sake he made him to be sin who knew no sin, so that in him we might become the righteousness of God.23 Resurrection and Return of Jesus.

The resurrection

is proof, for Paul, that Jesus is indeed the Son of God, who was descended from David according to the flesh and designated Son of God in power according to the Spirit of holiness by his resurrection from the dead.^k To the antithetical expressions of curse and ransom, death

19 Galatians 1:11-12. 20 Ibid. . 3:13. 21 Schweitzer, ojc. cit., p. 6 3 . 22 ix Corinthians, 5:lk-l5. 23 Ibid., 5:21. pI

• Romans l:k.

5k and life, sin and uprightness, there is added humility and exaltation in the doctrine of atonement through death and resurrection. And being found in human form he humbled himself and became obedient unto death, even death on a cross. Therefore God has highly exalted him and bestowed on him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth, and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.25 Thus, in his exalted state, Jesus is supreme over everyone ”in heaven and on earth and under the earth,” that is, even the Angel Powers.

All of Paul’s letters

express the strong expectation of Jesus’ imminent return. And to wait for his Son from heaven, whom he raised from the dead, Jesus who delivers us from the wrath to corae.^ For what is our hope or joy or crown of boasting before our Lord Jesus at his coming? Is it not you?27 So that he may establish your hearts unblamable in holiness before our God and Father, at the coming of our Lord Jesus with all his saints.28 For the Lord himself will descend from heaven with a cry of command, with the archangel’s call, and with the sound of the trumpet of God.29

25 Philippians 2:8-11. 26 x Thessalonians 1:10. 27 Ibid., 2:19. 28 Ibid., 3:13. 29 Ibid., li:l6 .

55 For you yourselves know well that the day of the Lord will come like a thief in the night. 30 May the G-od of peace himself sanctify you wholly; and may your spirit and soul and body be kept sound and blameless at the coming of our Lord Jesus Christ.33In the letter to the Galatians Paul is so preoccupied with convincing the Galatians of their inconsistence in trying to be justified by the Law that he fails clearly to express himself concerning the return of Jesus,

however,

in his letters to the Corinthians he makes frequent mention of his eschatological expectation.

In his diplomatic open­

ing of the first letter, he writes, So that you are not lacking in any spiritual gift, as you wait for the revealing of our Lord Jesus Christ; who will sustain you to the end, guiltless in the day of our Lord Jesus Christ.32 As in his letter to the Thessalonians, where he predicts that when the Day of the Lord comes, ”then sudden destruc­ tion will come upon, them,1133 so in his letter to the Corinthians he declares, Each m a n ’s work will become manifest; for the Day will disclose It, because it will be revealed with fire, and the fire will test what sort of work each one has done.3q-

30 Ibid., 5:2.

31 ^id., 5 :23. 32 x Corinthians 1:7-8. 33 I Thessalonians 5:3* 3^4- I Corinthians 3:13*

56 In his advice concerning marital problems, he stresses the fact that time is short. I mean, brethren, the appointed time has grown very short; from now on, let those who have wives live as though they had none, and those who mourn as though they were not mourning, and those who rejoice as though they were not rejoicing, and those who buy as though they had no goods, and those who deal with the world as though they had no dealings with it. For the form of this world is passing away.35 Paul believed that he was living in the last days, and the account of the plague of serpents was for instruc­ tion to his generation. Now these things happened to .them as a warning, but they were written down for our,instruction, upon whom the end of the ages has come. The Lord*s supper was a reminder of the death of Jesus, and was to be observed, "until he comes. "37

At the close of

this letter is, "If any one has no love for the Lord, let him be accursed,” and the exclamation, "Our Lord, come I"38 In referring to his own letter, in the Second Letter to the Corinthians, Paul writes, I hope you will understand fully, as you have under* stood in part, that you can be proud of us as we can be of you, on the day of the Lord Jesus.39

85 i Corinthians 7"29-31• 36 Ibid., 1 0 :1 1 . 37 Ibid.. 1 1 :2 6 . 38 Ibid., 1 6 :2 2 . 39 II Corinthians l:13-li|-.

57 Paul is weary of strife with his churches,

his enemies and thecareof

and expresses his desire to depart this life,

but in the meantime to please the Lord, For we must all appear before the judgment seat of Christ, so that each one may receive good or evil, according to what he has done in the body. 4-0 Writing to the church in Rome which he had not yet personally met, Paul is in a better mood to express his beliefs and doctrines carefully, without the necessity of devoting his efforts to, or of being side-tracked by, any particular problem.

The present sufferings and persecutions

may be severe, but are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God.H-l This acceptance

of the present condition and

expression

of bright hope for the future is again expressed. We know that the whole creation has been groaning in travail together until now; and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly as we wait fpr adoption as sons, the redemption of our bodies ,4-2 Paul assures the Romans that the event for which he is waiting will

not be long in coming,

k® II Corinthians 5 s10. IpL Romans 8tl8-19. 42 Ibid., 8:22-23.

58

Besides this you know what hour it is, how it is full time now for you to wake from sleep. For salva­ tion is nearer to us now than when we first believed.43 The letter closes with a warning against those who would bring division and strife, who have been the cause of so much difficulty for Paul, uthen the God of peace will soon crush Satan under your feet.!tM4* To the church at Philippi which had nobly stood by him, assisting him financially and finally sending Epaphroditus to minister to him while in prison in Rome, Paul writes affectionately, again stressing his eschatological expectation.

He expresses confidence that the

Philippians will remain true, And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ.45 Paul reminds them that he is praying for them, And it is my prayer that your love may abound more and more, with knowledge and all discernment, so that you may approve what is excellent, and may be pure and blameless for the day of Christ.46 If they follow his excellent instructions, Paul feels

14-3 Ibid.. 1 3 :1 1 . Romans l6 s2 0 . kS Philippians 1:6.

Ibid., 1:9-10.

59 nthat in the day of Christ I may be proud that I did not run in vain or labor in vain. " k - 7

?/ith fatherly concern,

Paul exhorts them to follow his example rather than that of those whose lives are inconsistently at odds with their profession, and whose egos and appetites are their gods. But our commonwealth is in heaven, and from it we await a Savior, the Lord Jesus Christ, who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself.4-8 Although the letter is not long, the ending seems rather reluctant, protracted, expressive of the deepest affection and appreciation, Rejoice in the Lord always; again I will say, Rejoice. Let all men know your forbearance. The Lord is at hand.49 II.

IN THE GOSPELS

Although Paul was probably the only one to work out a consistent eschatology which was harmonized with the faith of the primitive Christian Church in a Christ who died, was resurrected, and ascended, yet the eschatological element was very strong in the primitive Church also.

47 Ibid.. 2: l6. 4® Philippians 3:20-21. 49 Ibid.. 4:4-4.

6o This is made evident by the considerable amount of such material in the Synoptic Gospels.

Since the members of

the Primitive Church were probably subjected to the same scribal teaching that Paul was, this is not surprising. According to Schweitzer, it is the eventual elimination of the eschatological element in the Church which made the writings of Paul so difficult to understand.

Follow­

ing are some of the ideas which are also disclosed by the Gospels. Ange1s-Demons-Satan.

The Gospels hold the mentally

afflicted to be possessed of demons, and the disciples are given power to cast them out. And he called to him his twelve disciples and gave them authority over unclean spirits, to cast them out, and to heal every disease and every infirmity.50 So they went out and preached that men should re­ pent. And they cast out many demons, and anointed with oil many that were sick and healed them.5l When Jesus healed a man who was blind and dumb be­ cause he flwas possessed by a demon,’1 the people acclaimed him while the Pharisees accused him of being in league with Beelzebub.

50 Matthew 10:1. Mark 6:12-13.

6l But when the Pharisees heard it they said, "It is only by Beelzebub, the prince of demons, that this man casts out demons.” Knowing their thoughts, he said to them, ’'Every kingdom divided against itself is laid waste, and no city or house divided against itself will stand; and if Satan casts out Satan, he is divided against himself; how then will his kingdom stand? And if I cast out demons by Beelzebub, by whom do your sons cast them out? Therefore they shall be your judges. But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. Or how can one enter a strong man's house and plunder his goods, unless he first binds the strong man?.’ Then indeed he may plunder his house. 52 The implication here is that Jesus is ushering in the Messianic Kingdom, and Satan and the demons are losing their power. Pre-Messianic Tribulation.

Before the Messianic

Kingdom comes, a period of tribulation is expected, and the disciples are sent forth with the following instruc­ tions: And preach as you go, saying, 'The kingdom of heaven is at hand.' Beware of men; for they will deliver you up to councils, and flog you in their synagogues, and you will be dragged before governors and kings for my sake, to bear testimony before them and the Gentiles. Brother will deliver up brother to death, and the father his child, and children will rise against parents and have them put to death; and-you will be hated by all for my name's sake. But he who endures to the end will be saved. When they persecute you in one town, flee to the next; for truly, I say to you, you will not have gone through all the towns of Israel, before the Son of man comes.53

52 Matthew 12:2k-29. 53 Ibid.. 1 0 :7 ;17-1 8 ;21-2 3 .

62 The trials and tests experienced in the preMessianic tribulation are of little account when compared with the joys of the Kingdom.

After all, the tribulation

would last only a brief time, "you will not have gone through all the towns of Israel, before the Son of man comes." The Covenant.

The Gospels often refer to passages

in Deutero and Trito-Isaiah.

Among others, when Jesus

drove the money-changers out of the temple, the statement, Is it not written, *My house shall be called a house of prayer for all the nations*? But you have made it a den of robber s. 5qrefers to the passage, "For my house shall be called a house of prayer for all the people," in I s a i a h . 55

At the

last supper, the statement concerning the cup, "This is my blood of the covenant, which is poured out for m a n y , "56 could refer to the following passage: The fruit of his suffering shall he see, and be satis­ fied; Through his affliction shall my servant, the Righteous One, Bring righteousness to many

5ii- Mark 1 1 i l l . 55 Isaiah 56:7 • 56 Mark

63 And he shall bear their guilt. Therefore will I divide him a portion with the great, And with the strong shall he share the spoil; Because he poured out his lifeblood to the utmost, And was numbered with the transgressors, While he bore the sin of many, ^ And made intercession for the transgressors. When Jesus is made to reveal his plans to the disciples and Peter tries to dissuade him from suffering, Peter is in that instant a tool of Satan, who is trying in this manner to keep him from fulfilling his mission of ushering in the Messianic Kingdom, and thus destroying the power of Satan. And he began to teach them that the Son of man must suffer many things, and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. And he said this plainly. And Peter took him, and began to rebuke him. But turning and seeing his disciples, he rebuked Peter, and said, f,Get behind me, Satan J For you are not on the side of God, but of men.

f

The theory of

two resurrections solved the difficult problem of ethically ; determining the destiny of those who had died ”in Christ.” During the first resurrection, when the dead ”in Christ”