Chapter 5 will deal with Paul’s use of the term in Galatians. More specifically, Galatians 6.11-18. Jackson notices the flesh-spirit mix and uses this to point to establish an eschatological paradigm in this epistle. There is also Paul’s boasting in the cross which hints at this. Now, for me, this is an interesting line, and a different way of setting the Epistle of Galatians. Further, he follows Winter and Hardin in putting the dispute in Galatians into a political realm in which Paul’s adversaries are those who are seeking to align the Messiah-believers with other Jewish groups in order to
Jackson picks up Roman Imperial Ideology in discussing the New Creation. He makes the point, early on, that Paul was writing alongside Rome’s developing ideology which was meant to secure a ‘new empire’ of sorts. As we see in the Gospels (Jackson specifically sites John) and the Book of Revelation, this relatively new idea that Roman ideology was playing a role in Christian writings is something which must be continuously studied. It was very much a concerted effort to make everyone Roman under the ‘new world order.’ However, as Jackson notes, there are parallels, but questions remain of why Paul would
In this chapter, the author delves into Second Temple Judaism, which had had a chance to develop theology around both Creation and Isaiah’s New Creation. This, of course, preceded Paul’s use and no doubt informed Paul. He begins by stating that the situation of the material is diverse, too diverse, to write of a single social reason which produced the apocalyptic fascination with the idea of the New Creation. This apocalyptic thought found it’s way into Paul’s writing, and later into the Book of Revelation, but before them, there was the books of Jubilees and Enoch, not to mention the Dead Sea Scrolls.
Beginning with Isaiah, Jackson aims to show that when speaking of a “new heavens and a new earth” the ancient prophet was using a merism which entailed not just a New Creation, but so too a new covenant, a theme which would come into a fuller use with later prophets. This helps to connect Paul’s dualist cosmological and anthropological views to the Old Testament, at least for the author. Jackson notes that Paul, when speaking of the New Creation, is specifically using Isaianic thought. Showing a certain conservative streak, Jackson acknowledges the scholarship which divides Isaiah into three previous works but
The author’s, T. Ryan Jackson, work is focused on the concept of the New Creation in Pauline writings. As he notes, Paul doesn’t use the phrase much, only twice – Galatians 6:15 and 2 Corinthians 5.17, and yet we know from the amount of scholarship applied to that concept, it seems to be a prevailing thought during this time period. As often is not the case, the author actually takes time to state the definition of the words he has chosen to use. He will use the Pauline concept of anthropological and cosmological, which he then precedes to give
The more I read of the Apostle Paul, the better he becomes. Ryan Jackson explores the apostle Paul’s conception of new creation in the light of a fresh consideration of its historical and social contexts. This work seeks to understand how Paul innovatively applied his theological convictions in his letters to three communities – in Galatia, in Corinth, and in Rome. The discussion contributes to the ongoing debate concerning the degree to which Paul’s soteriology should be viewed in continuity or discontinuity with the Old Testament. It also offers a further example of how Roman imperial ideology may be
In Lincicum’s revised Oxford dissertation, we have what the author calls a ‘study of the study of Deuteronomy (p12) which is meant to place the Apostle Paul well with in interpretative methods commonly employed by various groups of Second Temple Judaism, and even some afterwards. Lincicum introduces his audience to the fact that many commentators throughout the centuries have sought to contextualize Deuteronomy for their own present need, which testifies to the greatness of the document. The work is divided into two parts, with nine chapters. The first chapter serves as the introduction which is neatly wrapped up, especially