"From this seed-bed Paul draws the following: (1) that Christos does indeed mean 'Messiah' for Paul... (2) that one of the main significant things about 'Messiah' for Paul is that the Messiah draws Israel's long story to its climax... and through his achievement inaugurates the 'age to come'; (3) that in doing so the Messiah embodies Israel's vocation and destiny in himself, so that what is true of him is true of his people; (4) that in the case of Jesus the notion of Messiahship has been radically redrawn around his death and resurrection, so that 'his people' now means 'those who share this death and resurrection'... (5) that the Messiah's faithful obedience to the divine plan for Israel means that the identifying mark of the Messiah's people is precisely their own pistis, indeed their own hypakoe pisteos, 'obedience of faith'... (6) that Paul has rethought the agenda whereby the Messiah is the one who builds the new Temple, fights the true battle against Israel's enemies and establishes God's justice and peace on the earth... (7) that the Messiah... is constituted as the lord and eschatological Judge of the whole world, though this too, as with his 'reign', is a role he shares with his people." Wright, PFG, 544.
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