Source: “Paul: The Pagan’s Apostle”, by Paula Fredriksen, 2017.
This podcast delves into the Apostle Paul's understanding of Christ and the Kingdom, emphasizing his consistent belief in the imminent return of Christ and the establishment of God's Kingdom. It highlights how Paul's eschatological convictions shaped his entire mission, particularly his outreach to Gentiles. The podcast demonstrates that for Paul, Jesus's resurrection was the "first fruit," signaling the nearness of the general resurrection and the final advent of the Kingdom, which would involve the triumphant return of Jesus as the Davidic messiah who subjugates all cosmic powers. Crucially, the source argues that Paul's understanding of Jesus as "Son of God," "Son of David," and "Lord" are synonymous honorifics referring to this final, royal messiah, not necessarily indicating later theological distinctions of divine nature. Paul's mission to the Gentiles, described as an eschatological inclusion, was central to God's plan, as he believed that the "fullness of the nations" must come in before "all Israel" would be saved, linking his work directly to the prophesied universal redemption at the End of the Age.
Topic 1 Paul's unwavering conviction in the imminent return of Christ and the establishment of God's Kingdom forms a foundational element of his theological outlook. From his earliest writings to his later letters, Paul consistently maintained that the triumphant return of Jesus, known as the Parousia, was at hand. This belief was not merely a distant hope but an immediate expectation, so much so that Paul anticipated living to witness these events himself. This conviction was profoundly shaped by his vision of Christ's resurrection, which for Paul signified that the general resurrection was already underway, with Christ as the "first fruits." The nearness of the End profoundly influenced Paul's practical advice to communities, such as instructing Corinthians on sexual activity due to the shortened time, and consoling Thessalonians whose members had died before Christ's return, assuring them that these final events were indeed very close. This expectation sustained Paul throughout his extensive mission.
Topic 2 The identity of Jesus as the Messiah, often referred to by Paul as "Christ" or "Lord," is a central theme. The source clarifies that "Christ" in Paul's letters functions as an honorific, denoting Jesus's elevated status, particularly as an End-time Davidic warrior and ruler. While later theological traditions might emphasize Jesus's divine nature, Paul's understanding aligns with Jewish messianic paradigms, especially that of the royal Messiah, the Son of David, who would defeat God's enemies and establish the Kingdom. The attribution of messianic status to Jesus likely predated his death, indicated by his crucifixion as "King of the Jews." However, for Paul and other followers, Jesus's resurrection was the crucial confirmation of his prophetic message about the Kingdom's imminence. The terms "Son of God," "Son of David," and "Lord" are presented as synonyms in Paul's Christology, all pointing to Jesus's singular eschatological, royal, and messianic role.
Topic 3 The nature of Christ's divinity as understood by Paul, distinct from later ecclesiastical Christologies, is carefully explored. The text scrutinizes passages like Philippians 2.6-11 and Romans 1.3-4, often cited to support doctrines of Christ's "fully God" or "two natures" status. It is argued that Paul's Greek distinguishes between degrees of divinity, indicating that Jesus existed in "god-form" but was not "God" in the highest sense, nor did he grasp at equality with the supreme God. Instead, Paul describes Jesus as a "human being from heaven." The exaltation of Jesus by God the Father is emphasized. Paul's Christology is described as biblical, apocalyptic, and messianic, rather than a systematic theological framework concerned with philosophical concepts of personae or essences. His use of "Lord" (kurios) for Jesus, while it could refer to God in the Septuagint, is explained to also carry the everyday meaning of a social superior or a royal connotation for the final messiah.
Topic 4 The cosmic acknowledgment of Christ's status and the events surrounding his Parousia are vividly described. It is at Christ's second coming, not merely at his ascension, that Paul envisions universal submission and recognition of Jesus as the eschatological Lord Messiah. This grand finale involves every knee in heaven, on earth, and below the earth bending to acknowledge Jesus. This triumphant return is depicted with martial imagery, where Christ descends with a cry of command, the sound of a trumpet, and an archangel's voice. At this time, he will subjugate all hostile superhuman forces, including "rule," "authority," and "power" that signify cosmic governments or entities. This moment also entails the general resurrection of the dead and the delivery of the Kingdom to God the Father, signifying the complete triumph over all enemies, including death itself.
Topic 5 Paul's divinely appointed mission to the gentiles is presented as central to his life and work. This mission was not a human invention but came through a revelation of Jesus Christ, specifically so that Paul would preach Christ among the nations. While the core gospel message was received from earlier apostles, Paul's specific calling was to the gentiles. The influx of gentiles into the early Jesus movement was initially an unexpected development for the apostles, prompting an improvised "gentile policy." This positive pagan response was seen as confirming apocalyptic convictions, suggesting that the Kingdom was truly at hand. Paul's mission to the gentiles was thus viewed as a fulfillment of biblical prophecy, particularly the Isaianic vision of the nations turning to Israel's God in the End-time, linking his work intimately to the proclamation of Jesus as the Davidic messiah.
Topic 6 The unique terms of gentile inclusion in the early Jesus movement, particularly through "eschatological gentiles" and the concept of huiothesia (adoption), are detailed. Gentiles were admitted into the ekklesia not as traditional converts requiring circumcision, but on special "eschatological" terms: they renounced their own gods and exclusively committed to Israel's God. Paul's opposition to proselyte circumcision for gentiles stemmed from his belief that spiritual sonship and inheritance of the promise to Abraham came through spirit and faith in the good news, not through fleshly circumcision or adherence to the Law. Through immersion and the conferral of spirit (God's or Christ's), gentile Christ-followers were adopted into a new family, making them "sons of Abraham" and heirs, despite retaining their ethnic and social differences "according to the flesh." This innovative approach allowed gentiles to become "siblings" in Christ, sharing in Abrahamic lineage and able to call God "Father."
Topic 7 The concept of hagiasmos, meaning "sanctification" or "separation," is applied to gentiles-in-Christ, drawing parallels to ancient Jewish cultic binaries and temple functions. Through baptism into Jesus's death and resurrection, and by receiving divine spirit, Paul's gentile converts were "sanctified" or "separated out" from other pagans. This separation signifies a new closeness to the divine, making them fit for intimate contact with God. Paul views his own work as a priestly service, offering the gospel so that the gentiles themselves become an acceptable sacrifice, "sanctified by holy spirit." He also likens these communities to the Jerusalem temple, stating that they are "God's temple" because God's spirit dwells in them. This reconfigures their status from "common" (koinos), as pagans were relative to Israel, to "holy" (hagios), demonstrating their new dedication to Israel's God and participation in right worship.
Topic 8 The source extensively addresses the question of Israel's role in God's plan and the seeming delay of the Kingdom. Paul confronts the "great sorrow and unceasing anguish" he felt over the fact that most of ethnic Israel had not accepted the gospel, while gentiles were turning in large numbers. He frames this as part of God's sovereign plan, not a failure of God's word or a breaking of promises to Israel. This "insensibility" on the part of Israel is temporary and strategic, allowing for the "fullness of the nations" (all seventy gentile nations) to come in. Once this number is reached, "all Israel" (the full restoration of the twelve tribes) will be saved. This vision of impending universal redemption underscores God's mercy to all humanity, both gentiles and Jews, ultimately leading to a joyous climax where all humanity, including even formerly hostile cosmic powers, will join in praise of God.
Topic 9 Paul's reliance on and interpretation of biblical prophecy, particularly from Isaiah, is a significant feature. The source highlights how Paul drew extensively from Israel's ancient scriptures to shape his gospel message and his understanding of God's eschatological plan. His arguments for gentile inclusion, the timing of the Kingdom, and the ultimate salvation of Israel are all rooted in prophetic texts. For instance, he cites Isaiah's visions of nations turning to Israel's God and the return of the Davidic messiah. His reading of scripture not only confirmed his convictions about living in history's final hours but also provided him with the framework for his mission, articulating how he was to proceed. This deep engagement with prophecy distinguishes his approach, which is presented as biblically and apocalyptically driven rather than influenced by later philosophical or systematic theology.
Topic 10 The challenges posed by Judaizing gentiles and the specific role of the Law are discussed in detail. Paul objects to gentiles "Judaizing" in ways other than his prescribed method, particularly through proselyte circumcision, which he equates to Ishmael's circumcision and argues cannot make a gentile an heir of Abraham. For Paul, the Law for gentiles without Christ only serves to reveal sin and is weakened by the flesh, ultimately making their situation worse, even though the Law itself is holy. He insists that righteousness for gentiles comes through faithfulness to Jesus, not through adherence to the Law. While he acknowledges that Jews too have sinned, he maintains that Jewish circumcision holds great value and that for Israel, the Law is a defining privilege given by God. However, he believes that most of his kinsmen misunderstand the Law's true purpose, which is the returning Christ, and that their "veil" of misunderstanding will only be lifted when God enables them to recognize Jesus as the eschatological Lord Messiah.