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 .ISITY OF CHICAGO 
 
 Paul's Doctrine of 
 Redemption 
 
 A DISSERTATION 
 
 Submitted to the Faculty of the Graduate Divinity School 
 In Candidacy for the Degree of Doctor of Philf sophy 
 
 DEPARTMENT OF NEW TESTAMENT AND EARLY 
 CHRISTIAN LITERATURE 
 
 HENRY BEACH CARRE, B.D., Ph. D 
 
 PROFESSOR OF BIBLICAL THEOLOGY AND ENGLISH 
 EXEGESIS, VANDERBILT UNIVERSITY 
 
 fletogoxh 
 
 THE MACMILLAN COMPANY 
 
 1914 
 
PAUL'S DOCTRINE OF 
 REDEMPTION 
 
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THE UNIVERSITY OF CHICAGO 
 
 Paul's Doctrine of 
 Redemption 
 
 A DISSERTATION 
 
 Submitted to the Faculty of the Graduate Divinity School 
 In Candidacy for the Degree of Doctor of Philosophy 
 
 DEPARTMENT OF NEW TESTAMENT AND EARLY 
 CHRISTIAN LITERATURE 
 
 BY 
 
 HENRY BEACH CARRE, B.D., Ph. D, 
 
 PROFESSOR OH B'BLICAL THEOLOGY AND ENGLISH 
 EXEGESIS, ViMNfUOTT UNIVERSITY 
 
 a •• 
 
 Jieto gorfe 
 
 THE MACMILLAN COMPANY 
 
 1914 
 
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 Copyright, 1914 
 By THE MACMILLAN COMPANY 
 
 Set up and electrotyped. Published November, 1914. 
 
 
Wo fflv WMt anb Jflotfter 
 
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PREFACE 
 
 In the preface to his recent book, 1 Schweitzer 
 reaffirms the conclusion announced by him in his 
 previous work, 2 which was that the proper under- 
 standing of Jesus is arrived at only by a thor- 
 ough-going application to the interpretation of 
 the Gospels of the principle of eschatology, based 
 exclusively upon "the contemporary Apocalyp- 
 tic/' He believes that, in his faithful application 
 of this principle to these sources, he has "created 
 a new fact upon which to base the history of 
 dogma." 3 The next task, he thinks, is to "de- 
 fine the position of Paul," which in this connec- 
 tion means to determine whether the Apostle to 
 the Gentiles represents the "first stage of the 
 Hellenizing process," which the history of dogma 
 
 1 Schweitzer, Geschichte der paulinischen Forschung, 
 Tubingen, 191 1. Eng. tr., Paul and His Interpreters. A 
 Critical History, London, 1912. 
 
 1 Schweitzer, von Reimarus su Wrede, Tubingen. 1906. 
 Eng. tr., The Quest of the Historical Jesus, London, 1910. 
 
 8 Geschichte der paulinischen Forschung, p. viii. Eng. 
 tr., p. ix. 
 
 vii 
 
Vlll PREFACE 
 
 discloses, or whether Paul is essentially at one 
 with the Jewish-eschatological thought of primi- 
 tive Christianity. He thinks the latter alterna- 
 tive to be the correct one, and, in view of it, 
 promises the public within a short time a "new 
 formulation of the problem of Paulinism,' , under 
 the title, "The Pauline Mysticism." 
 
 The important place given to eschatology by 
 Schweitzer will doubtless help materially to our 
 understanding of Paul, but it will not of itself 
 furnish the solution of the problem which Paul- 
 inism presents to the historical interpreter. 
 Eschatology was only one item in Paul's thought, 
 albeit a very important one. It has to do with 
 a great catastrophic event in the near future and 
 with important and far-reaching cosmic happen- 
 ings connected therewith. 
 
 While it is evident that Paul thought of all 
 things as moving toward this eschatological mo- 
 ment, it is also clear that, as far as men were 
 concerned, the future life was irrevocably con- 
 ditioned on what transpired in this life. It is 
 essential, therefore, that one present the eschat- 
 ology of Paul as being of a piece with his entire 
 world philosophy. It grows out of, and is the 
 
PREFACE IX 
 
 logical sequel to, all that has gone before. To 
 look at the end without having regard to the 
 beginning as well as to the period between the 
 beginning and the end is to misunderstand Paul. 
 
 The present study is an attempt to interpret 
 the Apostle from the standpoint of his world 
 philosophy. We believe that we have given to 
 eschatology its proper proportion and signifi- 
 cance, while, at the same time, we have under- 
 taken to show that the redemption of man, as 
 Paul conceived it, was inseparably connected 
 with the redemption of the cosmos, and that the 
 same principles which underlie the world's re- 
 demption are at work in the redemption of man- 
 kind. Man's salvation is a chapter of cosmical 
 history, as it unfolded itself to the dualism of 
 Paul. 
 
 A word touching the manner of treatment. 
 Only here and there, and that incidentally, have 
 we indicated the probable extra-Biblical sources 
 of Paul's ideas. The question touching the 
 sources of Paul's ideas is a large one, and the 
 materials for its study are as yet in a chaotic 
 condition. However, enough is already known 
 to leave no room for doubt that Paul did his 
 
X PREFACE 
 
 work in a highly syncretic environment. This 
 fact, taken along with his mental alertness and 
 his highly sensitive nature, makes it very prob- 
 able that he was, in no small degree, influenced 
 by the strong thought-currents of his day. 
 
 No attempt has been made to determine the 
 significance of the sacraments for the Pauline 
 soteriology. The problem of the sacraments is 
 complex and connected with the one just men- 
 tioned. It requires extended treatment. Its omis- 
 sion has not materially affected, we believe, our 
 results. The sacraments had to do in some way 
 with the appropriation of salvation by the be- 
 liever. They did not affect the fact of salvation, 
 or determine the means through which it was 
 achieved by the Redeemer. It is with these latter 
 questions that we are most concerned in this 
 investigation. 
 
 The present discussion is based almost exclu- 
 sively upon the ten more generally accepted let- 
 ters of Paul, which are regarded as alike Paul- 
 ine. For purposes of comparison a few refer- 
 ences have been made to the Pastorals. The use 
 of the Pauline material is not indicative of the 
 writer's views touching special questions of 
 
PREFACE XI 
 
 authorship. At the same time, he has been care- 
 ful to see that every important conclusion is 
 adequately supported by the well attested letters 
 of Paul. It is worthy of notice that the inter- 
 pretation of the leading ideas of these unques- 
 tioned letters from the standpoint of cosmology 
 has disclosed a greater homogeneity of thought 
 underlying them and the so-called Christological 
 letters, than it is customary to recognize. If 
 this fact has any bearing on the problems of 
 New Testament Introduction, it is an indirect 
 and unintended result of this study. 
 
 The writer desires to thank the members of 
 the Faculty of the New Testament Department 
 of the University of Chicago for many helpful 
 courtesies. Especially to Professor C. W. Votaw 
 is he indebted for invaluable aid both in the 
 preparation of the manuscript and in the read- 
 ing of the proof. 
 
 For the compiling of the Index of Scripture 
 References the author is indebted to his wife. 
 
 Henry Beach Carre. 
 
 Chicago, ///.,, August, 191 3. 
 
TABLE OF CONTENTS. 
 
 PAGE 
 
 Preface . * vii 
 
 CHAPTER 
 
 I. The World-view of Paul .... i 
 
 II. The Necessity and Character of 
 
 Cosmic Redemption 22 
 
 III. Cosmic Redemption through the 
 
 Death and Resurrection of the 
 Redeemer 49 
 
 IV. The Cosmic Power of the Re- 
 
 deemer Manifest in the Life of 
 Believers 116 
 
 V. The Redeemer and the Consum- 
 mation of the Redemptive Pro- 
 gram 135 
 
 Selected Bibliography 163 
 
 Index of Scripture References . 169 
 
CHAPTER I 
 
 THE WORLD-VIEW OF PAUL 
 
 Paul had a philosophy of the universe, which 
 went back to the beginning of things, and ac- 
 counted for the existence of the world. At one 
 with the Jewish thought of his day on this point, 4 
 he regarded the world as God's creation. 5 As a 
 Christian, he went beyond this, and conceived of 
 Christ as being, in some undescribed way, the 
 Creator of all things. 6 Paul's philosophy was 
 practical, not speculative. He was not, so far 
 as his letters show, greatly interested in the meta- 
 physical and speculative questions regarding the 
 origin of the universe of matter, with which 
 
 4 See Bousset, Die Religion des Judentums im neu- 
 testamentlichen Zeitalter, Berlin, 2 Aufl., 1906, 410 f. 
 
 ' Rom. 1 125 ; 8 120 ; Eph. 3 :g. 
 
 6 Col. 1:15-20. It is perhaps not permissible to limit 
 "All things" (v. 16) to the spiritual beings enumerated 
 here. But their enumeration and the omission of any 
 reference to the world of matter points strongly to the 
 probability that the important point of difference between 
 Paul and the false teachers at Colosse had to do with 
 the relation of Christ to these world-powers. 
 
 1 
 
3-* \ • %/fjdfl^k *po,qt^s; .of redemption 
 
 philosophy, that of his day and that of later 
 times, has been concerned. He was interested 
 in man's redemption from the evils of the present 
 world and in his eternal blessedness. 
 
 His interest in the cosmos 7 took its start from 
 those events that occasioned the misfortunes 
 from which man needs to be saved. His interest 
 ended with those happenings in the future which 
 mark the final stages in the redemptive program. 
 With the Parousia, the Resurrection of the 
 Saints, the Judgment, and those events that were 
 
 7 The sense in which the word cosmos (koc/uios) is 
 used in this investigation is a well-established usage in 
 Paul. He views the cosmos from two standpoints. At 
 times he thinks of the material universe, the world of 
 matter (Rom. 1:20; 1 Cor. 3:22; 8:4; Eph. 1:4). Again 
 he has in mind more particularly the world of intelli- 
 gences which inhabit the cosmos. These include (a) 
 men whose abode is the earth, (b) intermediary beings, 
 who inhabit both the lower and the superterrestrial 
 regions (Rom. 3:6; 1 Cor. 4:9; 6:2, 3; Col. 2:20, with 
 "elements"). It is not always possible to tell with cer- 
 tainty just what particular meaning Paul has in mind. It 
 may be possible to include other passages in the lists 
 given. In addition to these two significations, which are 
 the ones of most concern to us in this study, Paul uses 
 the word cosmos for the earth proper (Rom. 1:8; Col. 
 1:6; 2:20, with "living in"), also for the inhabitants of 
 the world, or human society (Rom. 3^95 4^3; * Cor. 
 i:27f; 5:10; 14:10) and for men as estranged from 
 God, i. e., the wicked (1 Cor. 1:21; 2 Cor. 7:10). 
 
THE WORLD-VIEW OF PAUL 3 
 
 connected with it, the curtain falls. Beyond that, 
 Paul contents himself with one all-inclusive as- 
 surance, namely, that God will "be all in all," 8 
 and that he will exercise over the cosmos an 
 eternal sway, which shall not be disputed. 
 
 Looking back over the earlier chapters of the 
 cosmic history, of which eschatology is only the- 
 final chapter, we find, with Paul as our guide, 
 that there has been in progress, from the be- 
 ginning, a cosmic struggle for the mastery of the 
 universe. The combatants in this contest are, on 
 the one side, God and all that is good; on the 
 other side, Satan and all that is evil. This last 
 named group includes Satan's host of demonic 
 beings, as well as those men, who, by their in- 
 dulgence in sin, have allied themselves with 
 Satan and his hosts, and have, by so doing, be- 
 come his allies and in consequence the enemies 
 of God. 9 Satan's opponent was the God of the 
 
 8 1 Cor. 15:28. 
 
 *In referring to the evil powers, Paul uses a variety of 
 terms. He seems to have no fixed conception of the 
 relation of these powers to each other and to the cosmos. 
 He is not concerned with angelology for its own sake. 
 For him demonic sway over the world constituted a 
 hiatus in the world process. He shows himself familiar 
 
4 paul's doctrine of redemption 
 
 Hebrews, the God of Paul's inherited faith, the 
 only real God, the living God, who had created 
 the heavens and the earth. Satan 10 was the 
 adversary, not alone of men's souls, but of God 
 himself and of God's order and rule. 11 His op- 
 position to God was not theoretical, passive or 
 intermittent, but actual, active and constant. It 
 had been of long duration and had been, through- 
 
 with it, and recognizes its reality; but, since this entire 
 demonic host is shortly to be overthrown, it can only 
 have a passing interest. This interest, however, is in- 
 tensely real while it lasts, because these beings are actual 
 antagonists, not only of God, but also of every individual ; 
 and they must be overcome, if the future blessings are to 
 be enjoyed. Paul uses the following names: Satan, Belial, 
 the Evil One, the Tempter, the Serpent, the Devil, the 
 God of this Age, the Ruler of the Power of the Air, the 
 Spirit that now works in the sons of disobedience, 
 Demons, Spirits, Gods, Lords, Elements, the Rulers of 
 this Age, Principalities, Authorities, Powers, Angels, 
 Dominions. On Death and Sin see pp. 26-32. 
 
 "Despite the elasticity observed in Paul's use of terms 
 referring to the cosmic foes of God, and despite the 
 further fact that the form of the Devil is not prominent 
 in Paul (noted by Bousset, Religion des Judentums, 2 
 Aufl., Berlin, 1906, who also cites J. Weiss, Realencyclo- 
 padie, 3 Aufl., 409 f. and Everling) while the demons play 
 a large part, it nevertheless is clear that Paul, in common 
 with post-exilic Judaism, regarded the chief of the de- 
 monic hosts, namely, the Devil, Satan, or Belial, as the 
 cosmic foe of God par eminence. 
 
 u i Cor. 15:24-28. 
 
THE WORLD-VIEW OF PAUL 5 
 
 out its length, fierce in the extreme. 12 It was 
 war to the finish, no quarter to be given. 13 
 
 12 Bousset, Religion des Judentums, 2 Aufl., Berlin, 1906, 
 289 ff. 
 
 "The place of angelology and demonology in the 
 thought of Paul has for the most part been overlooked by 
 interpreters. The first to give it thorough-going scien- 
 tific treatment was Everling, Die paulinische Angelologie 
 und Damonologie, Gottingen, 1888. Prior to Everling, 
 others had given the question consideration in works of 
 a general character: Gfrorer, Das Jahrhundert des 
 Heils, Stuttgart, 1838; Hilgenfeld, Der Galaterbrief, Leip- 
 zig, 1852; Klopper, Der Brief an die Colosser, Berlin, 
 1882; Spitta, Der zweite Brief des Petrus und der Brief 
 des Judas, Halle, 1885. After Everling, the next to give 
 the subject careful examination was Kabisch, Die Eschat- 
 ologie des Paulus in ihren Zusammenh'dngen mit dent 
 Gesamtbegriff des Paulinismus, Gottingen, 1893; Wernle, 
 Die Anfange unserer Religion, Tubingen und Leipzig, 
 1901, 2 Aufl., 1904; English translation of first edition, 
 The Beginnings of Christianity, London and New York, 
 1903. Wernle directed attention to the importance of 
 demonology in the Pauline Soteriology, but failed to make 
 thorough use of the idea. The first one to make the 
 attempt really to interpret Paul's Christology from the 
 standpoint of the cosmic struggle was Bruckner, Die 
 Entstehung der paulinischen Christologie, Strassburg, 
 1903; followed by Wrede, Paulus, Tubingen, 1904. Next 
 came Dibelius, Die Geisterwelt im Glauben des Paulus, 
 Gottingen, 1909. Dibelius builds upon the work of Ever- 
 ling, but carries it forward chiefly in three directions: 
 (1) He makes larger use of rabbinic material than did 
 Everling; (2) he undertakes a more thorough-going ex- 
 planation of the origin of Paul's ideas; (3) he endeav- 
 ors to show the significance, for Paul's faith, of his 
 ideas regarding the world of spirits. Everling did not 
 
6 PAUL'S DOCTRINE OF REDEMPTION 
 
 Thus far Satan had had the better of the con- 
 test. First, he had triumphed in that critical 
 moment of cosmic history, when the first pair 
 were put on trial. Their disobedience was a 
 temporary defeat for God. God had a right to 
 expect that Adam would be true to him, and stand 
 the test successfully. Had he done so, mankind 
 would have escaped the ills from which it has 
 since suffered. The demonic powers would have 
 exercised no influence on the earth, or in the 
 affairs of men. 14 As it turned out, however, an 
 innumerable host of invisible enemies was turned 
 
 attempt to show the significance of angelology and demon- 
 ology for the faith of Paul. Dibelius regards this as a 
 fault in Everling's book, and as the reason why his re- 
 sults were for a while given slight attention, as Bruckner 
 observes, p. 192. Dibelius further observes that the older 
 conception did not regard the investigation of Paul's 
 views regarding the world of spirits as of value, because 
 it had nothing to do with the real faith of Paul. The 
 first of these two propositions, he holds, Everling has 
 completely disproved. Regarding the second, he main- 
 tains that belief in the world of spirits is of special im- 
 portance for the Eschatology and the Christology of 
 Paul. To overlook these facts is to lose a "portion" 
 (Stuck) of Paul's faith (pp. 4 f). Dibelius himself, 
 however, does not recognize that demonology had much 
 to do with Paul's leading religious ideas (p. 191). 
 
 "This is the natural inference from Rom. 5:12-21; 6:23; 
 1 Cor. 15:21, 22. 
 
THE WORLD- VIEW OF PAUL 7 
 
 loose to work their will upon men, who, in their 
 limited, human strength, were wholly incapable 
 of coping with them. This was not surprising. 
 These powers, or their chief, at least, had tem- 
 porarily triumphed over God. How could man 
 then hope to prevail against them? 
 
 Of this vast host of hostile forces, the two 
 which were of most concern to men were sin and 
 death. It was sin that took advantage of the 
 prohibition to Adam and Eve, and, through their 
 disobedience of God's command, entered into 
 human affairs. But sin did not come alone. 
 Along with sin there came, both as companion 
 and as finisher of his work, that most dreaded 
 of all man's foes — death. 15 
 
 "In 2 Cor. 11:3, Paul says that in his craftiness the 
 serpent deceived Eve. Cf. 1 Tim. 2:14 f. Paul's cus- 
 tom, however, would seem to be to attribute the Fall 
 to Adam, Rom. 5:12-21; 1 Cor. 15:21, 22. See Gen. 2:16, 
 17; 3:1-24. Both traditions obtained in Jewish theology. 
 "From a woman was the beginning of sin; And because 
 of her we all die." (Ecclesiasticus 25:24.) The rabbis had 
 much to say regarding Eve as the cause of Man's fall. 
 See citations by Weber, Altsynagogale Theologie, Leip- 
 zig, 1880, 210 ff. As a rule, however, the Fall was at- 
 tributed to Adam : "And unto him thou gavest command- 
 ment to love thy way: which he transgressed, and im- 
 mediately thou appointedst death in him and in his genera- 
 
8 paul/s doctrine of redemption 
 
 In speaking of sin and death it is necessary to 
 observe that Paul did not think of sin and death 
 altogether as the modern man thinks of them. 
 He looked upon each of these human experi- 
 ences from two different standpoints. From one 
 standpoint his view does not differ very much 
 from our own. With us, he regards sin as a 
 transgression of law, an attitude of rebellion, or 
 insubordination to the authority of God. 16 He 
 spoke also of sinning against one's brother. 17 
 Likewise he used the word death as we do. 
 It may mean simply physical death, the death 
 
 tions, of whom came nations, tribes, peoples, and kin- 
 dreds, out of number. And every people walked after 
 their own will, and did wonderful things before thee, and 
 despised thy commandments." (IV Ezra 3:7.) "Because 
 for their sakes I made the world: and when Adam trans- 
 gressed my statutes, then was decreed that now is done. 
 Then were the entrances of this world made narrow, full 
 of sorrow and travail: they are but few and evil, full of 
 perils, and very painful." (IV Ezra 7:11, 12.) "O thou 
 Adam, what hast thou done? for though it was thou that 
 sinned, thou art not fallen alone, but we all that came of 
 thee." (IV Ezra 7:118.) 
 
 "In this sense Paul usually uses the verb sin: Rom. 
 2:12; 3:23; 5:12, 14, 16; 6:15; 1 Cor. 7:28, 36; 15:34, and 
 the substantives, transgression Rom. 5:14, misdeed Rom. 
 4:25; 5:15-18, 20, and sin, evil deed, Rom. 3:25; 1 Cor. 
 6:18. 
 
 "1 Cor. 8:9-13. 
 
THE WORLD- VIEW OF PAUL O, 
 
 of the body. 18 It may mean the loss of eternal 
 life. 19 In these usages, the terms, sin and death, 
 have a natural significance, which we find no dif- 
 ficulty in determining. Sin is regarded as a 
 psychic phenomenon, having to do with volition 
 and action in relation to others. Death is viewed 
 as a universal phenomenon in the material world, 
 or in a metaphorical sense, referring to a future 
 condition, which is for our thought analogous to 
 the physical phenomenon with which we are 
 familiar. 
 
 But there is another standpoint from which 
 Paul viewed sin and death. It is extremely dif- 
 ficult, if indeed possible, for the modern man to 
 stand with him at this point of vision, and con- 
 template them as he did. Yet it is absolutely 
 necessary to the understanding of Paul that, to a 
 certain extent, one accustom himself to Paul's 
 mode of thought in this respect. It must not be 
 imagined, however, that Paul originated this 
 manner of thinking or that he to any extent 
 monopolized it. He was by no means unique at 
 this point, but was thoroughly a man of his 
 
 18 Phil, i :20 ; 2 :27, 30. 
 
 19 2 Cor. 2:16; 7:10. 
 
IO PAUL'S DOCTRINE OF REDEMPTION 
 
 times. 20 It goes without saying that he not only 
 used the vocabulary of his day, but also the 
 thought- forms of his day. Otherwise, the first 
 readers of his epistles would have had as much 
 difficulty in understanding him as theologians 
 have had from that day to the present. 
 
 For several centuries preceding the age of 
 Paul, how much earlier we do not know, and 
 for a considerable time thereafter, men were ac- 
 customed to refer to a given phenomenon and to 
 its cause, by the use of the same word. In ap- 
 plying the term to the phenomenon itself, apart 
 from any thought of its cause, their mental proc- 
 ess was not unlike our own. They used the 
 words wisdom, reason, law, sin, death, and other 
 words in much the same way that we do, 
 that is, as terms corresponding with certain con- 
 cepts, whether abstract or concrete. 
 
 On the other hand, they used these same terms 
 much as we do proper names. They apparently 
 thought of wisdom, 21 reason, 22 and the like as 
 entities, as actual living existences, or beings. 
 
 20 Charles, Book of Enoch, 2d Ed. Oxford, 1912, CIV f . 
 21 Prov. 8:22-31; Job 28; Clem. Alex., Strom. VI, 7. 
 22 Gem. Alex., Exhortation to the Heathen, Ch. I. 
 
THE WORLD- VIEW OF PAUL II 
 
 Paul speaks of sin 23 and death, 23 and, as shown 
 later, of law, 24 as though they were sentient be- 
 ings. Sin 25 and Death 25 are said to enter into 
 the world. They are said to reign as sovereigns. 
 Death passes unto or upon all men. Men die to 
 Sin; live in Sin; are the slaves of Sin. These 
 and kindred expressions would, in ordinary cases, 
 indicate a personification of these ideas. Inter- 
 preters as a rule so understand them. 26 It will 
 
 23 Rom., Chaps. 5, 6, 7. 
 
 34 Pp. 69-71. 
 
 28 From this point on capitals are used with these words 
 when the personal significance here referred to is present 
 in them. 
 
 26 See Thayer, Lexicon; Jiilicher, in J. Weiss, Die Schrif- 
 ten des Neuen Testaments, 2 Aufl., Gottingen, 1908, II, 
 256, 264, 271. Sanday feels that Paul's language in Rom., 
 Chaps. 6, 7, does not carry us beyond personification, yet 
 he recognizes that personification does not adequately 
 explain Paul's thought, and that a "personal agency" 
 must in some way be predicated. His indecision is note- 
 worthy: "And although it is doubtless true that in chaps. 
 VI, VII, where Paul speaks most directly of the baleful 
 activity of Sin, he does not intend to lay special stress 
 on this; his language is of the nature of personification 
 and does not necessarily imply a person; yet when we 
 take it in connection with other language elsewhere [i. e., 
 in the Corinthian, Ephesian, Colossian, Thessalonian, and 
 Pastoral Epistles], we see that in the last resort he would 
 have said that there was a personal agency at work. It is 
 at least clear that he is speaking of an influence external 
 to man, and acting upon him in a way in which spiritual 
 forces act. . . . He too expresses truth through symbols, 
 
12 PAUL S DOCTRINE OF REDEMPTION 
 
 be developed more fully in the course of this 
 study that Paul's language carries us quite be- 
 yond the rhetorical device of personification. 
 The thorough-going investigations of Everling, 27 
 Kabisch 28 and Dibelius 29 leave little room for 
 doubt that with Paul Sin and Death were, from 
 a certain point of view, hypostases, existences, 
 beings, or personalities. As such, they are to be 
 classed along with the Principalities, Powers, 
 Rulers, Angels, Demons, and the rest of that in- 
 numerable host of cosmic beings which, as we 
 have already seen, constituted a prime factor in 
 Paul's world problem. 
 
 We have already observed that Paul's philos- 
 ophy was practical, not academic. He was de- 
 cidedly more interested in man's fate than he 
 
 and in the days when men can dispense with symbols his 
 teaching may be obsolete, but not before." Note on "St. 
 Paul's Conception of Sin and the Fall," in International 
 Critical Commentary on the Epistle to the Romans, New 
 York, 1895, pp. 145-147. In justification of Sanday's re- 
 luctance to concede anything beyond a personification of 
 sin in Rom., Chaps. 6, 7, may be noted the use of human 
 law with the verb, to rule (7:1). 
 
 "Die paulinische Angelologie und Ddmonologie, Got- 
 tingen, 1888. 
 
 **Die Eschatologie des Paulus, Gottingen, 1893. 
 
 n Die Geisterwelt im Glauben des Paulus, Gottingen, 
 1909. 
 
THE WORLD- VIEW OF PAUL 1 3 
 
 was in the construction of an Apocalyptist's cos- 
 mology. We do not find him running off into 
 endless speculation regarding the inhabitants of 
 the lower regions and of the super-terrestrial 
 regions. He was chiefly concerned with those 
 two particular cosmic forces, or beings, that had 
 most to do with man's present and future misery, 
 namely, Sin and Death. In this intensely prac- 
 tical character of his philosophy we probably 
 have an explanation of the striking fact already 
 referred to, that he has relatively little to say re- 
 garding the chief of the cosmic foes of God 
 and of man, namely, the Devil, or Satan. As 
 Paul saw it, the cosmic struggle under which 
 the world was groaning was not primarily a 
 struggle between the Devil and his hosts, on the 
 one side, and men on the other, but a struggle 
 between the Devil and his hosts, on one side, and 
 God on the other. Satan and God — these were 
 the protagonists. Man played a secondary part. 
 He was drawn into the cosmic drama by no act 
 of his own, but by an accident, or misfortune, in 
 the yielding of the first pair to the seductions of 
 Satan, God's enemy. By their disobedience to 
 their Creator they fell into the power of this 
 
14 PAUL S DOCTRINE OF REDEMPTION 
 
 adversary of God, their punishment being that 
 they and their progeny should be at the mercy 
 of two of Satan's subordinates, namely, Sin and 
 Death. It was these two subordinates of the 
 chief adversary with which man had most to 
 do. It is not surprising, therefore, that Paul has 
 comparatively little to say regarding the Devil, 
 while Sin and Death bulk large in his writings. 
 Nor is it surprising that, at the thought of the 
 overthrow of these demonic powers, he should 
 exclaim: "O Death, where is thy victory? O 
 Death, where is thy sting? The sting of Death 
 is Sin; and the power of Sin is the Law: but 
 thanks be to God, who giveth us the victory 
 through our Lord, Jesus Christ I" 30 As twin 
 despots they had ruled supreme over men with 
 relentless obstinacy and cruelty. From the hour 
 of Adam's Fall, none had escaped their fury. 
 Under their dominion, Jew and Gentile alike had 
 plunged into the deepest depths of degradation 
 and shame. In all the world there was not one 
 good, no, not one ! 31 God had been driven from 
 the field. Man was left helpless in the hands of 
 
 80 1 Cor. 15:55-57. Cf., Rom. 7:24, 25; 11:25-36. 
 81 Rom, 1:18 — 3:20. 
 
THE WORLD- VIEW OF PAUL IS 
 
 implacable and resistless foes. The cosmos lan- 
 guished under the sway of an imperial host of 
 superhuman fiends. 
 
 Paul's philosophy could not leave humanity in 
 the condition to which Sin and Death had 
 brought it. His faith in God required that the 
 sway of Satan and his hosts over the earth and 
 the affairs of men should some day come to an 
 end, and that God should rule supreme. 32 In 
 accordance with this belief, the history of the 
 cosmos was divided into two periods, eons, or 
 ages, namely, the present age, and the coming 
 age. 33 This division was more than a temporal 
 one. The present age belonged to the evil 
 spirits. 34 They ruled over it as sovereigns, dom- 
 
 82 See citations in Dibelius, Die Geisterwelt im Glauben 
 des Paulus, Gottingen, 1909, 100 f., and Kabisch, Die 
 Eschatologie des Paulus, Gottingen, 1893. 
 
 88 Rom. 12:2; 1 Cor. 1:20; 2:6, 8; 3:18; 2 Cor. 4:4; 
 Gal. 1:4; Eph. 1:21; 2:2, 7; 6:12. This division of cos- 
 mic history was common in New Testament times, and 
 in post-exilic Judaism. See Bousset, Religion des Juden- 
 tums, 2 Aufl., Berlin, 1906, 321-324. Volz, Judische 
 Eschatologie, Tubingen und Leipzig, 1903, 296-298. 
 Schiirer, Geschichte des judischen Volkes, 4 Aufl., Leip- 
 zig, 1907, II. 636 ff. 
 
 "The thought of the Graeco- Roman world of Paul's 
 day was not materially different from that of Jewish 
 theology with respect to the dominating influence in life 
 
1 6 Paul's doctrine of redemption 
 
 inating and controlling it to the extent that all 
 phenomena which were adverse to man's interest 
 and welfare were caused by them. Among these 
 phenomena were reckoned diseases, especially 
 such as produced striking abnormality, as lunacy, 
 epilepsy, paralysis. Other of these phenomena 
 were storms, droughts, lightning, thunder, and 
 the various ills of humanity, last and chief of all 
 — death. Man lived in a continuous fear of these* 
 foes of his happiness. Life was one long attempt 
 to avoid displeasing them. It was an "evil age." 
 To escape from it would be the greatest possible 
 blessing and happiness. 
 
 The coming age, on the contrary, belonged un- 
 questionably to God. Good must triumph over 
 evil. Ultimately, God, who had been, for the 
 most part, dispossessed of the cosmos, which he 
 had created, would assert his sway over it by 
 subduing or destroying the hosts of Satan that 
 had for so long usurped its control. This op- 
 timism Paul expresses frequently, but notably in 
 the two following passages : 
 
 of the evil spirits and the desire for salvation from their 
 power and control. See Bousset, in J. Weiss, Die Schrif- 
 ten des Neuen Testaments, Gottingen, 1908, II, 32 f . 
 
THE WORLD- VIEW OF PAUL 1 7 
 
 "But now hath Christ been raised from the 
 dead, the first fruits of them that are asleep. 
 For since by man came Death, by man came 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 they that are Christ's, at his coming. 
 Then cometh the end, when he shall deliver up 
 the kingdom to God, even the Father; when he 
 shall have abolished all rule and all authority and 
 power. For he must reign, till he hath put all 
 his enemies under his feet. The last enemy that 
 shall be abolished is Death. For, He put all 
 things in subjection under his feet. But when 
 he saith, All things are put in subjection, it is 
 evident that he is excepted who did subject all 
 things unto him. And when all things have been 
 subjected unto him, then shall the Son also him- 
 self be subjected to him that did subject all 
 things unto him, that God may be all in all." 35 
 
 "For I reckon that the sufferings of this pres- 
 ent time are not worthy to be compared with the 
 glory which shall be revealed to usward. For 
 the earnest expectation of the creation waiteth 
 a i Cor. 15:20-28. 
 
1 8 paul/s doctrine of redemption 
 
 for the revealing of the sons of God. For the 
 creation was subjected to vanity, not of its own 
 will, but by reason of him who subjected it, in 
 hope that the creation itself also shall be deliv- 
 ered from the bondage of corruption into the 
 liberty of the glory of the children of God. For 
 we know that the whole creation groaneth and 
 travaileth in pain together until now. And not 
 only so, but ourselves also, who have the first- 
 fruits of the Spirit, even we ourselves groan 
 within ourselves, waiting for our adoption, to 
 wit, the redemption of our body. . . . And 
 we know that to them that love God all things 
 work together for good, even to them that are 
 called according to his purpose. For whom he 
 foreknew, he also foreordained to be conformed 
 to the image of his Son, that he might be the 
 first born among many brethren : and whom he 
 foreordained, them he also called : and whom he 
 called, them he also justified; and whom he justi- 
 fied, them he also glorified. What then shall we 
 say to these things? If God is for us, who is 
 against us ? He that spared not his own Son, but 
 delivered him up for us all, how shall he not also 
 with him freely give us all things? Who shall 
 
THE WORLD-VIEW OF PAUL 1 9 
 
 lay anything to the charge of God's elect? It is 
 God that justifieth; who is he that condemneth? 
 It is Christ Jesus that died, yea, rather, that was 
 raised from the dead, who is at the right hand of 
 God, who also maketh intercession for us. Who 
 shall separate us from the love of Christ? shall 
 tribulation, or anguish, or persecution, or famine, 
 or nakedness, or peril, or sword? Even as it is 
 written, 
 
 For thy sake we are killed all the day long; 
 We were accounted as sheep for the slaughter. 
 
 Nay, in all these things we are more than con- 
 querors through him that loved us. For I am 
 persuaded, that neither death, nor life, nor angels, 
 nor principalities, nor things present, nor things 
 to come, nor powers, nor height, nor depth, nor 
 any other creature, shall be able to separate us 
 from the love of God, which is in Christ Jesus 
 our Lord." 36 
 
 From the foregoing it is evident that the divi- 
 sion of the history of the cosmos into two great 
 periods of time, a present and a future age, had 
 for its basis the dualistic philosophy which was 
 
 w Rom. 8:18-39. 
 
20 PAUl/s DOCTRINE OF REDEMPTION 
 
 common in the time of Paul, among both Jews 
 and Greeks. These two periods were character- 
 ized by the sway of two great cosmic forces, 
 which were totally opposed to each other. When 
 either of these forces was in control of the world, 
 the other must be, to a large extent, if not en- 
 tirely, quiescent or ineffective. The present age 
 with all its evil must give way to the coming 
 age, which will be rilled with every conceivable 
 good. 
 
 In the light of all these facts we here lay 
 down four propositions as being fundamental to 
 a proper interpretation of Paul, and which will 
 serve as guides to us in the remainder of this 
 discussion : 
 
 i. There must be a clear understanding of 
 Paul's philosophy, including both his present 
 world-view and his eschatology. 
 
 2. Paul's theology is not distinguishable from 
 his philosophy, and therefore the salient features 
 of his theology, so-called, are rooted in, and are 
 one with his philosophy, or world-view, 
 
 3. Since Paul's theology interpreted the cos- 
 mos as being, in his time, under the control of 
 the cosmic powers of evil, and just on the eve of 
 
THE WORLD-VIEW OF PAUL 21 
 
 momentous happenings which would eventuate in 
 the transfer of its control to the cosmic forces of 
 good, therefore, the Redemption of the World, 
 according to Paul, means the overthrow of the 
 evil cosmic powers and the enthronement of the 
 good cosmic powers, or, in other words, the vic- 
 tory of God over Satan and his host of demons. 
 4. Since Paul was primarily interested in the 
 practical rather than in the speculative side of 
 this redemptive program of God, his scheme for 
 human redemption is to be understood as a part 
 of the cosmic redemption, i. e., as the freeing of 
 man from the dominion of the demonic powers, 
 in particular, Sin and Death. 
 
CHAPTER II 
 
 THE NECESSITY AND CHARACTER OF COSMIC 
 REDEMPTION 
 
 Looked at through the eyes of Paul, the condi- 
 tion of the universe was not a happy one. The 
 world, both of animate and of inanimate matter, 
 groaned and travailed in pain, awaiting its de- 
 liverance from the Powers of Evil. It had been 
 created by God capable of being made subject to 
 these Powers, but with the purpose that it should 
 be released ultimately from them, and given the 
 freedom of the glory of the children of God. 
 Men, in particular, groaned within themselves, 
 confidently and momentarily expecting their final 
 installation as sons of God, which carried with 
 it the redemption of the body. 37 
 
 It is evident that such phenomena as are here 
 referred to were not to be expected as the result 
 of a gradual or evolutionary process. The pic- 
 
 87 Rom. 8:19-23. See also Rom. 1:18 — 3:18; 12:2; 1 Cor. 
 2:6; 2 Cor. 4:4; Eph. 2:2. 
 
CHARACTER OF COSMIC REDEMPTION 23 
 
 ture is of something sudden, cataclysmic, catas- 
 trophic. Moreover, the attitude of the cosmos, 
 man included, is that of relative passivity. The 
 contemplated changes are not predicated on the 
 basis of processes at work within the cosmos 
 but on the basis of an impending catastrophic 
 divine act. It is by waiting, expecting and being 
 prepared, that the blessings are to be secured. 
 The redemption is something to be wrought out 
 by God external to and for the benefit of the 
 cosmos. This applies as well to men as to in- 
 animate matter. If Paul exhorted the Philip- 
 pians to work out their own salvation with fear 
 and trembling, he immediately added: "For it 
 is God who works in you both to will and to 
 effect in you his good intention for you." 38 The 
 world is unable to save itself; it must have a 
 Redeemer or Savior from without. 
 
 The reason for this is to be found in the fact 
 that the foes in whose thraldom it is held are 
 superhuman foes. "For our conflict is not 
 against blood and flesh, but against the princi- 
 palities, against the powers, against the world- 
 
 M Phil. 2:12, 13. 
 
24 Paul's doctrine of redemption 
 
 rulers of this darkness, against the spiritual hosts 
 of wickedness in the super-terrestrial regions." 39 
 These foes are not going to relinquish their con- 
 trol over the world voluntarily. It must be taken 
 away from them by force. But this requires a 
 power stronger than they. There is but one such 
 Power and that is God. Man must rely on God, 
 the stronger Power, since of himself man can do 
 nothing. 
 
 While it is true, as will appear later, that 
 Christ is, from one point of view, the Redeemer, 
 it is also true that Paul conceives God the Father 
 to be ultimately the Redeemer of the cosmos. 
 To be sure, the gospel, which contains the plan 
 of redemption, is more frequently called the gos- 
 pel of Christ, but it is also the "gospel of God." 40 
 Redemption is an expression of the love of 
 God. 41 Eternal life is the free gift of God in 
 Christ Jesus, our Lord. 42 It was God the Father 
 
 89 Eph. 6: 12. If one reads this entire passage, he will 
 be struck with two things : the completeness of the Chris- 
 tian's armor, or panoply, and the entire absence of sol- 
 dierly action. It is not the actual fighting, but the posses- 
 sion of the armor, which insures the victory. 
 
 40 Rom. i:i; 15:16; 2 Cor. 11:7; 1 Thes. 2\2 y 8, 9. 
 
 tt Rom. 5:7, 8; 8:39. 
 
 42 Rom. 6:23. 
 
CHARACTER OF COSMIC REDEMPTION 2$ 
 
 who sent his Son to redeem men from Sin. 43 
 God is on the side of men in their fight against 
 angels, principalities and powers. 44 It was in 
 accordance with the will of God that Christ gave 
 himself for our sins, in order that he might de- 
 liver us from this present evil world. 45 The 
 righteousness of God which is revealed in the 
 gospel is a condition of acceptance with God, 46 
 which men enjoy by virtue of the fact that it 
 was a God-provided righteousness. It had its 
 origin in God. It was his grace, or love, that 
 provided it as his gift to men. 47 It is the power 
 of God that is manifest in the gospel for the 
 salvation of men. 48 God did not intend us to be 
 the victims of wrath, but the recipients of salva- 
 tion through our Lord Jesus Christ. 49 
 
 43 Rom. 8:3, 32. Gal. 4:4. 
 
 "Rom. 8:31-39. 
 
 46 Gal. 1 14. " 'Deliver' strikes the key-note of the epis- 
 tle. The Gospel is a rescue, an emancipation, from a 
 state of bondage. See esp. 4:9, 31; 5:1, 13." Lightfoot, 
 Commentary on Galatians, London and Cambridge, 1869, 
 in loc. 
 
 46 The genitive in the phrase, ducaiofftim) 0eov, is one of 
 source. This is uniform in Paul's usage of this phrase, 
 unless Rom. 3:5, 25, 26 be exceptions. But see pp. 98-109. 
 
 47 Rom. 3:24. 
 
 48 Rom. 1:16. 
 49 1 Thes. 5:9. 
 
26 paul's doctrine of redemption 
 
 We must next inquire more closely into the 
 character of the redemption, which God has ef- 
 fected for the world. In this inquiry, the first 
 step will be to determine how Paul regarded the 
 two cosmic foes, with which man had most of 
 all to contend — Sin and Death. The next step 
 will be to survey Paul's general conception of the 
 benefits which accrue to those who avail them- 
 selves of the salvation which God has provided. 
 
 Fundamentally there is no sharp distinction to 
 be drawn between Sin and Death, on the one 
 side, and their chief, Satan, on the other. We 
 approach Paul's thought more nearly when we 
 regard Sin and Death as hypostases of Satan, 
 the same in being and purpose with him. Jewish 
 demonology was at no time reduced to a well- 
 defined and fixed system, as to the particular 
 functions which the various demonic beings were 
 charged with. Still there was a general classifi- 
 cation of them, from the standpoint of their 
 rank and of the service they performed. But 
 this differentiation of them, the one from the 
 other, must not be thought of as a differentiation 
 of kind, or ultimately of person. They were all 
 generically one. In their unity they constituted 
 
CHARACTER OF COSMIC REDEMPTION 2J 
 
 that primal evil power to which primitive peoples 
 attribute all misfortune, sorrow and pain. In 
 their differentiation they stood for the particular 
 manifestation of that primal evil power that re- 
 sulted in a given misfortune, or calamity. Death 
 was closely united in thought with Satan, or the 
 Devil. The author of the Epistle to the He- 
 brews interprets Christ's death as the means of 
 destroying "him that hath the power of Death, 
 that is, the Dfcvil." 50 Paul attributes to Satan 
 the power to destroy the body, that is, the power 
 of Death. 51 The identification of Sin with the 
 Devil seems to have been common in Paul's day. 
 The haggadic literature substitutes the Devil for 
 the serpent in the story of the Fall, or represents 
 the Devil as assuming the form of a serpent. 52 
 
 In Romans, chapters 5, 6, 7, we have Paul's 
 most extended discussion of Sin. Rom. 5 : 12-21 
 is devoted to the theological side of the question. 
 
 M Heb. 2:14. 
 
 51 1 Cor. 5:5. Bousset regards Death, Hades, the angel 
 of Hades, mentioned in Isa. 257 f., IV Ez. 8:53; Bar. 
 21:23; Tt. Levi 18; 1 Cor. 15:25 f., 55, as identical with 
 the Devil. See also Dibelius, p. 115, and Kabisch, pp. 
 163 ff. 
 
 Ba See Bousset, Die Religion des Judentums, 2 Aufl., Ber- 
 lin, 1906, 468 f. 
 
28 paul's doctrine of redemption 
 
 Here the presence of Sin in the world is ac- 
 counted for, as we have seen, by the Fall of 
 Adam. In chapters 6, 7 the ethical phase of the 
 question is considered. The actual workings of 
 Sin in human experience are depicted. Sin 
 reigns as a supreme sovereign in the mortal 
 bodies of unbelievers, compelling the desires to 
 obey it, and, in so doing, to commit transgres- 
 sions against God. 53 Sin and God are lords bid- 
 ding as it were for men's voluntary enslave- 
 ment. 54 Men may choose as pleases them, now 
 that righteousness 55 has been provided in 
 Christ. 56 If they choose to enslave themselves 
 
 68 Rom. 6:12-14. 
 
 54 On the practice of voluntary enslavement to a deity 
 after liberation from literal slavery to men, see Deiss- 
 mann, Licht vom Osten, Tubingen, 1908, 231-238. Eng. 
 trans., Light from the Ancient East, New York and Lon- 
 don, 1910, pp. 322-334. 
 
 55 Paul's use of righteousness in Rom. 6:12-23 is inter- 
 esting. It, rather than God, is put in opposition to Sin, 
 in verses 13, 16, 18, 19, 20. This fact, taken alone, would 
 militate against the view that Sin is here conceived of 
 as personal. But verse 18 shows that righteousness is 
 used rhetorically for God. The expression, "being freed 
 from Sin, you became enslaved to righteousness" (v. 18), 
 becomes in verse 22, "being freed from Sin, but enslaved 
 to God." This use of righteousness is overlooked by 
 Kabisch, Die Eschatologie des Paulus, Gottingen, 1893, 
 166. 
 
 66 Despite such utterances as those found in Rom. 1:18- 
 
CHARACTER OF COSMIC REDEMPTION 29 
 
 to Sin, the result will be death. If they choose 
 to enslave themselves to God, the result will be 
 eternal life. Sin as a lord pays his servants. 57 
 But what a remuneration — Death! Those who 
 choose to serve God rather than Sin will receive 
 no pay, for they can earn nothing in his service, 
 but they will receive from him the free gift of 
 eternal life. 58 
 
 In its effect upon human experience Sin is 
 closely connected with the human body. It 
 reigns in the body. 59 The passions which lead 
 to transgressions through the law work in our 
 members, producing fruit unto death. 60 With 
 the mind one serves the law of God; with the 
 flesh the law of Sin. 61 The flesh constituted a 
 weakness in men, rendering the law incapable of 
 saving them from Sin. 62 Those whose conduct 
 
 23, 28; 2:14, Paul nowhere makes perfectly plain how 
 far salvation was possible in the period preceding the 
 advent of Christ. 
 
 67 Military lord, probably, in view of the military 
 weapons, mentioned in Rom. 6:13. 
 
 68 Rom. 6:23. 
 
 69 Rom. 6:12. 
 60 Rom. 7:5. 
 
 "Rom. 7:25. Sin, as a person, is credited with having 
 a law, just as God is. 
 M Rom. 8:3. This weakness or impotency of the flesh 
 
30 PAUl/s DOCTRINE OF REDEMPTION 
 
 is determined by the flesh cannot measure up to 
 the righteousness which the law requires. 63 To 
 belong to Christ means the crucifixion of the 
 flesh, with its passions and desires, as the media 
 through which Sin finds expression. 64 
 
 Sin and Death are closely allied in their oppo- 
 sition to men. They entered into human experi- 
 ence at the Fall simultaneously, as cause and 
 effect. "Through one man Sin entered into the 
 world, and, through Sin, Death, and so upon all 
 men Death passed, because all sinned." 65 Death 
 is the logical and inevitable result of Sin. 66 In 
 Death Sin has its triumphant reign. 67 This re- 
 lation of cause and effect between the cosmic 
 Power Sin, and the natural phenomenon death, 
 has its explanation in the fact that since actual 
 transgressions are the indisputable evidence of 
 
 with regard to sin is probably to be understood as a 
 cosmic inferiority to the cosmic power, Sin, rather than 
 as a purely psychic or physiological tendency of the body 
 to commit sin. This verse contrasts the cosmic power 
 of Sin and the cosmic power of Christ, who conquers 
 Sin. 
 
 68 Rom. 8:4-8. 
 
 64 Gal. 5:24. 
 
 88 Rom. 5:12. 
 
 66 Rom. 1:32; 6:16, 21, 23; 7:5, 13. 
 
 67 Rom. 5:21. 
 
CHARACTER OF COSMIC REDEMPTION 3 1 
 
 allegiance to Sin, 68 God cannot do otherwise 
 than inflict death upon those who are allied with 
 his enemy, Sin. God must ultimately triumph 
 over his cosmic enemies, else there is no hope 
 for the world. All who are allied with these 
 enemies must suffer their fate. Man is not nat- 
 urally God's enemy, but his creature. It was 
 not intended originally that he should become ar- 
 rayed against God, but even after that estrange- 
 ment took place, in the Fall of Adam, God's 
 real purpose for, and disposition toward, man 
 underwent no material change. At no time has 
 he ever desired the death of men. God loves 
 men with a love far surpassing human love. It 
 has been his concern to devise a plan by which 
 he could break the power of Sin over men, and 
 set them free to make another choice between 
 himself and his cosmic enemy. Since the Fall, 
 men have been handicapped by the fact that Sin 
 secured an advantage over them, for which they 
 are not entirely responsible. On the one hand, 
 their allegiance to Sin rendered it impossible for 
 God to do otherwise than reckon them as allies 
 of his adversary. On the other hand, this alle- 
 68 Rom. 6:16. 
 
32 PAUL'S DOCTRINE OF REDEMPTION 
 
 giance, being not originally voluntary on their 
 part, and, indeed, at no time entirely so, it was 
 impossible for men, unaided by a power stronger 
 than Sin, to break the bonds that bound them to 
 their over-lord, Sin, and to present themselves as 
 vassals, or slaves, to God. It was this extremity 
 of men that made necessary God's plan of re- 
 demption for them. 
 
 Turning now to a consideration of Paul's gen- 
 eral view of the nature of the world's redemp- 
 tion, we recall that he regarded it as a two- fold 
 process and that his practical philosophy led 
 him to deal chiefly with the saving of men from 
 Sin and Death, and to allude relatively seldom 
 to the redemption of the cosmos from the evil 
 powers. While it is true that the salvation of 
 men is inseparably connected with the redemption 
 of the cosmos, still the two are, in a way, dis- 
 tinct problems. That Paul in thought differen- 
 tiated between them becomes evident on exam- 
 ining his vocabulary and his general attitude to- 
 ward them. When speaking of the redemption 
 of the world, he refers in general terms to the 
 putting down of all rule, authority, power, ene- 
 
CHARACTER OF COSMIC REDEMPTION 33 
 
 mies, and the like. 69 Or he speaks of the created 
 universe as something which is ultimately at the 
 complete disposal of God. If it now languishes 
 under the sway of demonic powers, this condi- 
 tion was a part of God's purpose for it. Even- 
 tually it will realize the purpose which he has had 
 for it from the beginning, namely, the freedom 
 of the glory of the children of God. 70 That the 
 world will be rescued from the sway of the Evil 
 Powers at some point in the near future Paul 
 entertains no doubt. Being inert matter, it has 
 no part to play in its own redemption, of course. 
 With the overthrow of the Evil Powers it passes 
 ipso facto under God's beneficent sway. 
 
 Paul's representation of the salvation of men 
 is very different from these descriptions of the 
 redemption of the world of matter. In speaking 
 of man's salvation, he uses a great variety of ex- 
 pressions and figures of speech, such as reconcil- 
 iation, propitiation, righteousness, Passover, and 
 the Mosaic law. These terms are all, however, 
 Jewish in their association, and occur chiefly in 
 those discussions regarding salvation in which 
 
 " 1 Cor. 15 : 24-26. 
 70 Rom. 8:20,21. 
 
34 paui/s doctrine of redemption 
 
 Paul encounters opposing views from Judaizing 
 sympathizers. In order to obtain a genuinely 
 Pauline view of salvation, we should select an 
 utterance in which Paul expresses himself un- 
 trammeled by any opposing theories, or apolo- 
 getic purpose. Fortunately we have several such 
 utterances, notably in his first letter to the Thes- 
 salonians. From this letter the controversial ele- 
 ment is absent. The congregation was a new 
 one. Paul had been driven from their midst by 
 persecution before he had completed his stay. 
 They were beginners in the Christian life. It is 
 not likely that in addressing them he would use 
 language that he had not used when among them. 
 From such a letter we should expect to find the 
 gist of Paul's gospel, as he preached it in Gentile 
 communities, and as he wrote about it when un- 
 influenced by Jewish traditions and vocabulary. 
 In this letter he recounts briefly the history of 
 the Thessalonian church, dwelling with evident 
 pleasure upon the success of his mission among 
 them and their clear and firm grasp upon the 
 fundamentals of his doctrine of salvation. He 
 says, "We thank God at all times on your ac- 
 count . . . remembering your work of faith, 
 
CHARACTER OF COSMIC REDEMPTION 35 
 
 your labor of love, and your steadfastness of 
 hope in our Lord Jesus Christ before our God 
 and Father, knowing, brethren beloved of God, 
 the outstanding features of your conversion, that 
 our gospel was for you, not simply a matter of 
 discourse, but was characterized by power, by 
 the Holy Spirit and by much assurance. . . . 
 For by you the word of the Lord was promul- 
 gated widely, not only in Macedonia and Achaia, 
 but in every place your faith in God has gone 
 forth, so that we have no need to say anything. 
 For they themselves announce what sort of ac- 
 cess we had to you, and how you turned to God 
 from idols to serve a God living and true, and 
 to await the coming of his Son from the heavens, 
 whom he raised from the dead, namely, Jesus, 
 who rescues us from coming wrath." 71 
 
 It is in the closing sentence of this passage 
 that we have Paul's epitome of his gospel mes- 
 sage; in other words, the essentials of the plan 
 of salvation. They are : the worship of the one 
 living and true God, the awaiting of his Son 
 from the heavens, belief in the fact that God 
 raised his Son from the dead, and deliverance 
 
 11 1 Thes. 1:2-10. 
 
2,6 paul's doctrine of redemption 
 
 from the coming wrath. These four items may 
 be reduced to one — escape from the coming 
 wrath. The remaining three are subsidiary to 
 this one practical result. The worship of the 
 true and living God is necessary to this deliv- 
 erance. Neither a dead God nor a false one, such 
 as the Thessalonians had worshiped, could effect 
 deliverance from the impending wrath. The 
 coming of God's Son from the heavens was the 
 time set by God when his wrath would be dis- 
 played. The fact that this living and true God 
 had brought his Son back from the region of 
 the dead was the ground of faith, or confidence 
 in God that he could and would deliver men 
 from the wrath which was reserved for his foes, 
 who had held the world in subjection and in- 
 flicted unspeakable woes upon men. According 
 to this passage, at least, Paul conceived of sal- 
 vation as deliverance from the wrath which 
 would be manifested at that eschatological mo- 
 ment when the end would come to "this age," 
 with all its misery and woe, as well as to the 
 Powers of Darkness and Evil which produced 
 this misery and woe, and when the "coming age" 
 of God would be ushered in. This thought is 
 
CHARACTER OF COSMIC REDEMPTION 37 
 
 repeated in the following summary: "For God 
 did not appoint us unto wrath, but unto the ob- 
 taining of salvation through our Lord Jesus 
 Christ, who died for us, that, whether we wake 
 or sleep (i. e., live until the Parousia takes place 
 or die in advance of it) we may live (thereafter 
 and forever) with him." 72 Paul's closing wish, 
 or prayer, for the Thessalonians contains the 
 same thought: "May the very God of peace 
 sanctify you wholly, and may your whole spirit 
 and soul and body be preserved blameless until 
 the Parousia of our Lord Jesus Christ. Faith- 
 ful is he who calls you, who also will do it." 73 
 
 72 1 Thes. 5 : 9, 10. 
 
 78 1 Thes. 5:23, 24. See also 2:19, 20; 4:13-18; 5:1, 2; 2 
 Thes. 1:5-10; 2:1-12. It may be objected that it is inter- 
 pretatively inadmissible to take a more or less isolated 
 representation from this early, simple, and practical letter 
 to the Thessalonians and give to it normative, or standard, 
 value, when it is lacking in those outstanding characteris- 
 tics of the Pauline soteriology, as we gather them from 
 the so-called soteriological letters, namely, Gal., 1 and 2 
 Cor., Rom. We have already intimated that the reason 
 for this difference lies not in Paul, but in the conditions 
 under which he wrote his several letters. On this point 
 more later. In the meantime, let it be observed that, 
 if this is the form in which Paul presented the gospel 
 to the Thessalonians on his Second Missionary Jour- 
 ney, he must have presented it in a similar form to the 
 Philippians, Athenians, and Corinthians on this same 
 
38 PAUL'S DOCTRINE OF REDEMPTION 
 
 The natural interpretation of Paul's utterances 
 on Salvation, as recorded in First Thessalonians, 
 makes evident that man's salvation, when re- 
 duced to its lowest terms, means escape from the 
 coming wrath. The same thought is expressed 
 to the Romans in the following passage: "But 
 God commends his own love to us, in that while 
 we were still sinners, Christ died for us. Much 
 more then being reckoned as acceptable (to 
 God) in his blood, we shall be saved from the 
 wrath through him." 74 
 
 It must be borne in mind that this wrath, while 
 now revealed from heaven against all ungodli- 
 ness and unrighteousness of men who hold down 
 
 journey. Moreover, it is difficult to think of his writing as 
 he does to the Thessalonians while he was in Corinth and 
 then of his preaching to the Corinthians a "different 
 gospel." In his letters to the Thessalonians and Corin- 
 thians a striking parallel exists. In both letters, Paul 
 testifies to the fact that his preaching was "in power," 
 "in the Holy Spirit," or "in demonstration of the Spirit" 
 (1 Thes. 1:5; 1 Cor. 2:4, 5). But this suggestion will be 
 strengthened as we proceed to a more minute examina- 
 tion of the distinctive features of salvation, as Paul re- 
 viewed them for his young converts at Thessalonica. 
 A comparison of the teaching of the other letters on these 
 points will show that the difference between them and the 
 Thessalonian letters is not as great as is sometimes main- 
 tained. 
 74 Rom. s : 8, 9. 
 
CHARACTER OF COSMIC REDEMPTION 39 
 
 the truth in unrighteousness, 75 is really eschato- 
 logical. 76 Man's present misfortunes are not an 
 expression of God's wrath, or displeasure. Man 
 will suffer punishment and loss in consequence 
 of his unrighteousness, but this punishment and 
 loss are not visitations of God's punitive attitude 
 toward the sinner. They are the natural result 
 of the workings of the Evil Powers, particularly 
 Sin and Death. God's wrath is not a vindictive 
 wrath engendered by the fact that men have 
 actually committed specific transgressions against 
 his law. It is cosmic, representing his opposi- 
 tion to the Evil Powers, and will be displayed, 
 and become operative in the nearly approaching 
 cosmic catastrophe. 77 The cosmic and eschato- 
 logical character of God's wrath are set forth in 
 the following: "But dost thou reckon this, O 
 man, thou that sittest in judgment on those who 
 do such things, and yet doest them thyself, that 
 thou shalt escape the judgment of God? . . . 
 
 15 Rom. 1:18. 
 
 w i Thes. 1:10; 5:9; Rom. 2:5, 8; 5:9; 9:22-24; 12:19. 
 
 "Paul actually recommends the turning of the ethical 
 offender at Corinth over to Satan for the destruction of 
 the body that the spirit may be saved in the day of the 
 Lord. (1 Cor. 5:5.) 
 
40 PAULS DOCTRINE OF REDEMPTION 
 
 But according to thy hard and impenitent heart 
 treasurest up for thyself wrath in the day of 
 wrath (the day of the Lord) and revelation of 
 the righteous judgment of God, who will render 
 to each one according to his deeds, eternal life 78 
 to those who by patience in well doing are striv- 
 ing for glory 78 and honor 78 and immortality ; 78 
 but to those who through a factious spirit and 
 disobedience to truth are obedient to unrighteous- 
 ness, he will render wrath, and indignation, 
 tribulation and anguish upon every soul of man 
 who doeth evil, to the Jew first and also to the 
 Greek." 79 
 
 If man's salvation is fundamentally a rescue 
 from the wrath of God and if that wrath is both 
 eschatological and cosmic, it follows that man's 
 salvation must be also eschatological and cosmic. 
 While for men salvation is an individual bless- 
 ing, dependent upon their own choice of God 
 rather than of Sin as their master, their sal- 
 vation is, at the same time, inseparably connected 
 with the redemption of the world from the power 
 
 78 All these are eschatological terms, and are put in op- 
 position to the terms which follow, they being likewise 
 eschatological. 
 
 "Rom. 2:3-9. 
 
CHARACTER OF COSMIC REDEMPTION 41 
 
 of Satan and his hosts. It is in this sense that 
 man's salvation may be said to be cosmic. This 
 aspect of salvation is expressed in the following 
 words addressed to the Corinthians: "Let no 
 one glory in men. For all things are yours, 
 whether Paul or Apollos or Cephas, or the cos- 
 mos or life or Death, or things present or things 
 to come, all things are yours and ye are Christ's 
 and Christ's is God's." 80 
 
 In his letter to the Romans, Chap. 8, Paul 
 most fully sets forth the meaning of salvation. 
 We give herewith a portion of this chapter, para- 
 phrased in harmony with the cosmic interpreta- 
 tion of salvation: "The impending condemna- 
 tion is removed from those who have committed 
 themselves to the cosmic Christ. For the law 
 of the Spirit, which eventuates in eternal life in 
 Christ Jesus, freed thee from the law of Sin, 
 and of Death. For what law (either the com- 
 mand of God or the Mosaic law) could not do, 
 because flesh, the mark of the human, was 
 weaker than the cosmic power, Sin, against which 
 the law arrayed man, God, by sending his 
 own Son, in the likeness of the flesh of which 
 
 "i Cor. 3:21-23. 
 
42 PAUL'S DOCTRINE OF REDEMPTION 
 
 Sin was master, and because of this cosmic 
 power, Sin, overthrew the power of Sin over 
 flesh (i. e., over men) in order that we might 
 have the power to do the things required by the 
 law (i. e., live the ethical life), which power we 
 believers do have, for we now live a life that is 
 not dependent on weak flesh, but on the cosmic 
 power of God, which he dispenses to us through 
 the Spirit." 81 
 
 While in the foregoing passage Paul begins 
 by referring to the eschatological aspects of sal- 
 vation, he comes later to speak of the effects of 
 salvation in this life. One of these effects, name- 
 ly, the supremacy over Sin in the ethical life, we 
 discuss later. 82 But before leaving Romans, 
 Chap. 8, we must notice some very important ef- 
 fects of salvation, which are partly experienced 
 in this life and partly in the life to come. 
 
 The first of these is that Paul attributes the 
 immortality of believers to the saving work of 
 Christ. He says: "If Christ is in you . . . 
 the spirit is life [immortal] because of right- 
 eousness." 83 The effect of Sin and Death upon 
 
 81 Rom. 8:1-4. " See Chapter IV. 
 
 83 Rom. 8:10. 
 
CHARACTER OF COSMIC REDEMPTION 43 
 
 the spirits or souls of men is counteracted. 
 Whereas men's spirits would have perished and 
 thus shared the fate of the cosmic powers, Sin 
 and Death, they are by virtue of the Spirit of God 
 endowed with the principle of eternal life. This 
 effect takes place here and now, in this life. As 
 far as man's spirit is concerned, the redemptive 
 work of Christ restores even here what was lost 
 in the service of Sin and Death. 84 With the 
 bodies of men, however, the case is different. 
 The body dies, i. e., is subject to physical death. 
 As Paul expresses it, "The body is dead because 
 of Sin." 85 At the same time this is only a tem- 
 poral disability. For Paul the salvation of 
 Christ must be unlimited in its extent by the 
 Cosmic Powers. Even our bodies must be re- 
 deemed from the power of Death. 86 And so 
 they are to be, by the same power of God which 
 
 •* Paul seems to entertain the view that the actual par- 
 ticipation of the human spirit in the power of God ren- 
 dered the difference between the present and the future 
 existence of the believer one of degree, not of kind. 
 What made the earthly life undesirable was the excessive 
 burden of the body. The redemption of the body was 
 what called forth sighs and longings (Rom. 8:23). 
 
 85 Rom. 8:10. 
 
 "All that was lost in Adam must be restored through 
 Christ. 
 
44 PAUl/s DOCTRINE OF REDEMPTION 
 
 will overthrow all the hostile forces of the uni- 
 verse. The only condition is that we have with- 
 in us this cosmic dynamic of God. This power 
 will give life again to our mortal bodies which 
 have fallen victims to the power of Death, and, 
 in consequence, have lain in the grave. Our cer- 
 tainty of this is found in the resurrection of 
 Jesus. "If the Spirit of him that raised up 
 Jesus from the dead dwells in you, he who 
 raised Christ Jesus from the dead will make alive 
 even your mortal bodies through his Spirit that 
 dwells in you. ,, 87 
 
 There is one more important feature pertain- 
 ing to salvation, namely, the adoption as sons of 
 God. If we have the Spirit of God, we have 
 God himself, for the Spirit is God. To be led 
 by this Spirit, that is, to be under the sway of 
 God is to be at one with God in the cosmic 
 process, particularly in the redemption of the 
 world and in one's own redemption. God reck- 
 ons such as his sons and gives them the Spirit, 
 which reception of the Spirit carries with it son- 
 ship, and, in consequence, "we cry Abba 
 
 87 Rom. 8:11. See also Rom. 5:17-21; 1 Cor. 15:20-23; 
 Phil. 3 : 20, 21. 
 
CHARACTER OF COSMIC REDEMPTION 45 
 
 Father." 88 From sonship Paul advances to the 
 related idea of inheritance. The fact that we 
 are sons renders us heirs of God the Father, 
 joint-heirs with his Son, Jesus Christ. This 
 means that we shall share in all his future glory, 
 just as we are now sharing in the sufferings 
 which he endured while on earth. 89 
 
 With this thought, Paul has again got back 
 to the eschatological aspect of salvation with 
 which he began Romans, Chap. 8. In the sec- 
 tion embraced in verses 20-25, he focuses his 
 attention upon the work of redemption, as it 
 is to affect the created universe of matter, at 
 the same time never losing sight of the im- 
 portance which this rehabilitation of the cosmos 
 has for those who are united with Christ. In 
 verses 26-27, he shows how the believers are 
 kept in perfect accord with God's purposes and 
 with the entire cosmic process, through the ac- 
 tivity of the Spirit in their behalf, especially in 
 the matter of prayer. From this vantage point 
 he contemplates the ultimate goal of the indi- 
 vidual's salvation. This he finds to be conform- 
 
 88 Rom. 8:14-16. Cf. Gal. 4: 5, 6. 
 "Rom. 8:17-19. 
 
46 paul's doctrine of redemption 
 
 ity to the image of God's Son. This approxima- 
 tion to the likeness of Christ is for Paul's mind 
 extremely close, for when we attain to it Christ 
 becomes the first-born 90 among many brethren. 
 This means complete identification of the saved 
 man with God, and all brought about in accord- 
 ance with God's eternal plan for the redemption 
 of the world. And we know that for those who 
 love God all things (all the cosmic forces and 
 processes) work together advantageously, name- 
 ly, for those who are called according to his 
 cosmic purpose. Because whom he foreknew 
 he also set apart in advance to be conformed 
 to the image of his Son that the Son might be 
 the first-born among many who through salva- 
 tion become assimilated to his likeness and are 
 therefore his brothers in a cosmic sense. 91 
 
 As far as man's salvation is concerned, Paul's 
 circuit of thought is complete. 92 He finds man 
 
 90 Rom. 8:29; "The first born only." (Jiilicher.) 
 
 91 Rom. 8 : 28, 29. See 1 Cor. 15 :49; Phil. 3 : 20, 21. The 
 redeemed in glory not only take on the nature of Christ, 
 but also participate in the exercise of one of his chief 
 functions, namely, the function of judge at the Great 
 Day. 1 Cor. 6:2, 3. 
 
 M Except for the elaboration of the grounds of as- 
 surance on which the believer's hope for this salvation 
 
CHARACTER OF COSMIC REDEMPTION 47 
 
 in the grasp and control of the powers of the 
 underworld, chiefly two of them, namely, Sin 
 and Death. Being human, i. e., flesh, man is 
 inferior in strength and intelligence to these 
 superhuman powers, while, at the same time, his 
 body of flesh constitutes the vehicle, par excel- 
 lence, through which Sin operates for his de- 
 struction. For this body has desires and propen- 
 sities which Sin exploits, and, in so doing, keeps 
 man continually in his service as a slave, inas- 
 much as these desires and propensities of the 
 body, when thus exploited by Sin, result in a 
 certain group of deeds or actions which are con- 
 trary to the nature and purpose of God. Man 
 is helplessly and hopelessly held in this servitude 
 to Satan and his allies, since by his own 
 strength he is incapable of extricating himself 
 from them. To continue in this grasp of the 
 Evil Powers is to suffer eternal destruction. God 
 in his love for man provides a way of escape in 
 a cosmic salvation, which he makes effective 
 through the service and obedience of his Son. 
 
 rests. Rom. 8:31-39. Cf. 5:12-21; 6:10-12; 7:24, 25; 
 8:9-11. The cosmic character of man's salvation is here 
 strongly emphasized. 
 
48 PAUL'S DOCTRINE OF REDEMPTION 
 
 This salvation not only provides for man's rescue 
 from the thraldom of these cosmic foes, but also 
 provides for a thorough-going rehabilitation and 
 transformation of man in every particular, in 
 spirit, soul and body (flesh). He becomes iden- 
 tified with God in his work for the redemption 
 of the cosmos. This means that he becomes a 
 positive, active force for good and a violent and 
 constitutional foe of every Evil Power and of 
 every manifestation of such Evil Power, particu- 
 larly in the realm of human conduct. In addi- 
 tion to becoming thus identified with God in 
 this life, he becomes one with him in nature and 
 function in the coming age. 
 
CHAPTER III 
 
 COSMIC REDEMPTION THROUGH THE DEATH AND 
 RESURRECTION OF THE REDEEMER 
 
 In the preceding chapter we have sought to 
 establish the following facts with regard to 
 Paul's teaching on the redemption of the world : 
 
 1. Paul had a dualistic philosophy, according 
 to which two opposing cosmic forces, God and 
 Satan, were arrayed against each other in a 
 struggle for the control of the universe. 
 
 2. The history of the cosmos was divided 
 into two periods, or ages, "the present age" and 
 the "coming age." During "the present age," 
 Satan and his hosts ruled the world. But "the 
 present age" is reaching its end, and "the coming 
 age" is just about to be ushered in. With "the 
 coming age" the rule of Satan ceases, and the 
 rule of God will be supreme. 
 
 3. Man became involved in the cosmic strug- 
 gle between God and Satan, through his pro- 
 genitor, Adam, who, because of his disobedience 
 
 49 
 
50 paul's doctrine of redemption 
 
 to God, passed under the control of Sin and 
 Death, carrying along with him his entire pro- 
 geny, who ever since have suffered countless mis- 
 fortunes and afflictions in this life and stand 
 doomed to eternal destruction. 
 
 4. God in his love has provided for man a 
 way of escape from this hopeless condition, and 
 a complete transformation, in which he attains 
 to God's own likeness and to a participation in 
 his functions as ruler and judge of the universe. 
 This rescue and transformation Paul designates 
 in several ways, but chiefly by the words sal- 
 vation (owifpta) and redemption (airoXyrpuxn?) . 
 
 We have now to inquire how this salvation 
 was made possible. By what means was it ef- 
 fected ? Theology has answered this question by 
 saying that the means employed was the death 
 of Christ on the cross, and it has made it to be 
 its chief task to elaborate this answer and to dis- 
 cover the philosophy underlying it. In the pur- 
 suance of this task it has put forward many 
 hypotheses, out of which have arisen numerous 
 well-known and widely current theories of the 
 atonement. Upon a rehearsal or discussion of 
 these various theories, with their many shades of 
 
COSMIC REDEMPTION SI 
 
 difference, we shall not enter, but shall limit our- 
 selves to a division of them into two groups and 
 a general characterization of the main features 
 of each group. 
 
 Broadly speaking, the theories of the atone- 
 ment may be divided into two groups, according 
 to the answer which is given to the question: 
 Who is affected by the death of Jesus, God or 
 man? Those theories which claim that the ef- 
 fect of Jesus' death is primarily upon God con- 
 stitute a group which we may designate the satis- 
 faction group. Those theories which hold that 
 the effect is primarily upon man constitute a 
 group which we may designate the ethical group. 
 In both the satisfaction and the ethical theories 
 it is assumed that the death of Christ is a sacri- 
 fice. The difference between them arises when 
 the effort is made to determine for whose benefit 
 the sacrifice is made. Without intending to sit 
 in judgment on the worth of these theories, we 
 have cited them for the purpose of bringing to 
 mind the fact that, while they are far apart in 
 their answer to the fundamental question, 
 whether primarily God or man is affected by the 
 death of Jesus, they are at one as to the fact on 
 
52 paul/s doctrine of redemption 
 
 which they predicate salvation, namely, the death 
 of Jesus a sacrifice. This holds, whether the 
 effect be in some way forensic, or juridical, as 
 in the satisfaction theories, or psychic, as in the 
 ethical theories. 
 
 The place which theology has assigned to the 
 death of Jesus in the redemptive program having 
 been in this general way determined, it is in order 
 next to ascertain what place it has assigned to 
 the resurrection of Jesus. Usually it has been 
 given a secondary place. Most interpreters of 
 Paul have regarded the resurrection of Jesus as 
 an act in which his death was given divine attes- 
 tation and approval. The resurrection was 
 needed, so it is said, as an aid to faith, in order 
 to equip the early disciples with the necessary 
 confidence for their mission. To herald salva- 
 tion as a gift to all men by a Galilean Peasant, 
 who died the shameful death of a malefactor, 
 was a difficult task at best. It was imperative 
 that the missioners be fortified for this under- 
 taking by indisputable proof that the Jesus who 
 died on the cross was really the Son of God. 
 In bringing Christ back from the dead, God the 
 Father set the seal of his approval to the shame- 
 
COSMIC REDEMPTION S3 
 
 ful death of his Son, and thereby proclaimed to 
 the world that the sacrifice which Christ made 
 on the cross, as an atonement for sin in order to 
 reconcile God and man, had been accepted by 
 him and that in the death of Christ the world's 
 redemption had been effected. In its simplest 
 outlines this is the significance which is usually 
 assigned to the resurrection of Jesus. 93 
 
 In favor of this interpretation is to be noted 
 the fact that it finds support in a comparison of 
 Paul's utterances regarding the death of Jesus 
 with those regarding his resurrection, both from 
 the standpoint of their frequency and of their 
 relative enthusiastic vehemence. It gains further 
 support from the fact that the death occupies 
 the center of interest in at least three of Paul's 
 principal letters, namely, Galatians, First Corin- 
 thians and Romans. While these facts cannot 
 be contradicted, and while they explain in great 
 
 W B. Weiss, Biblical Theology of the New Testament, 
 Eng. trans. Edinburgh, 1888, §81 (c) (d). Ger. 1868, 7 
 Aufl., 1903. Holtzmann, Lehrbuch der neutestamentlichen 
 Theologie, Freiburg und Leipzig, 2 Aufl., 191 1, II 121 f. 
 See additional citations by him. Weinel, Biblische The- 
 ologie des Neuen Testaments, 2 Aufl., Tubingen, 1913, 253. 
 Jiilicher, in J. Weiss, Die Schriften des Neuen Testaments, 
 Gottingen, 2 Aufl., 1908, II 241. 
 
54 PAUL S DOCTRINE OF REDEMPTION 
 
 measure the relative preponderance in Christian 
 theology, from Paul's day to our own, of the 
 death of Jesus over his resurrection, they never- 
 theless do not compel the conclusion that this 
 disparity was present to the mind of the Apostle. 
 A careful examination of Paul's teaching on the 
 resurrection of Jesus goes to show that it was 
 a prime factor in the problem of redemption. 
 We misinterpret Paul when we represent him 
 as teaching that salvation was effected by the 
 death of Jesus apart from his resurrection. The 
 death and resurrection were not separable, except 
 for thought. Paul viewed them as two aspects 
 of one and the same transaction. Together and 
 only together they constitute the redemptive 
 work of Jesus. The proof of this is abundant, 
 as may be seen on comparing the passages cited 
 below. 94 
 
 The importance of the resurrection is also 
 shown by the fact that it is referred to apart 
 
 84 1 Thes. 4:14; 2 Cor. 5:14, 15; Rom. 4:23-25; 5:10; 
 6:8-10; 7:3, 4; 8:34; 14:9; Col. 1:17-20; Phil. 3:10, 11. 
 Feine emphasizes the fact that the death and resurrection 
 of Jesus should be taken together. However, his inter- 
 pretation of the resurrection contains nothing distinctive. 
 Theologie des Neuen Testaments, Leipzig, 2 Aufl., 191 1, 
 298 ff . 
 
COSMIC REDEMPTION 55 
 
 from the death of Jesus, not as an attestation of 
 the fact that God has accepted the sacrifice of 
 Jesus* death, as theology has made out, but as 
 an act inseparably connected with those phenom- 
 ena whereby salvation is made possible. 95 Fur- 
 thermore, there are certain passages in which the 
 resurrection itself appears to be the determining 
 fact in the redemptive plan. If Christ has not 
 been raised from the dead, then the preaching of 
 the gospel is vain, and believers are yet in their 
 sins. 96 If the death of Jesus alone were the 
 basis of salvation, this could not be true. If, 
 when we were enemies we were reconciled to 
 God through the death of his Son, much more 
 being reconciled, we shall be saved by his life, 
 not his earthly life, but his life-power manifest 
 in the resurrection. 97 In one instance Paul goes 
 so far as to make the resurrection alone the ob- 
 ject of faith: "If thou wilt confess with thy 
 mouth Jesus as Lord, and wilt believe in thy 
 heart that God raised him from the dead, thou 
 shalt be saved. 98 
 
 98 1 Thes. 1:10; Gal. 1:1; I Cor. 6:14; 2 Cor. 4:14; Rom. 
 1:4; 8:11; Eph. 1:20. 
 " 1 Cor. 15 : 14, 17. See Rom. 4 : 24; 6 : 8-10; 8 : 34. 
 w Rom. 5:10. M Rom. 10:9. 
 
56 Paul's doctrine of redemption 
 
 The importance which Paul attaches to the 
 resurrection as an inseparable part of the re- 
 deeming work of Jesus goes to support the dy- 
 namic and cosmic view of that work. For, if 
 the resurrection be more than an attestation of 
 the acceptance by God of the sacrifice of his 
 Son, then the resurrection at least has some other 
 than a sacrificial meaning. Apart from the 
 resurrection, the crucifixion of Jesus would have 
 been a triumph for the Rulers of this Age, name- 
 ly, the Evil Powers of the cosmos." But in the 
 secret plan of God, devised in his wisdom, which 
 was superior to the wisdom of these Rulers of 
 this Age, Christ came forth victorious from their 
 grasp. Death and the Grave had to surrender 
 him. The resurrection therefore was God's first 
 decisive victory over Satan, from the time when 
 the first man passed under his sway by obeying 
 him rather than God. Since it was by this one 
 act of disobedience on the part of God's first 
 son, Adam, that the many died, so by the act of 
 obedience of this Second Adam the many shall 
 be made to live. 100 Through this act of obedi- 
 ence Jesus put himself in God's hands, as Adam 
 M i Cor. 2:6-8. 100 Rom. 5:15. 
 
COSMIC REDEMPTION $7 
 
 was at first, and enabled God to make trial of 
 his strength with Satan. The fact that Satan 
 could not hold Jesus in the region of the dead 
 evinced the cosmic superiority of God over the 
 Evil Powers. The resurrection of Jesus is there- 
 fore the chief soteriological phenomenon to take 
 place this side of the Parousia. Inasmuch as it 
 marks the initial act in the final overthrow of 
 Satan, it therefore inaugurates "the coming 
 age." 101 It is thus a guaranty of the successful 
 consummation of the entire program of the re- 
 demption of the cosmos. 
 
 In approaching a more minute study of Paul's 
 interpretation of the death of Jesus, we shall lay 
 aside the presupposition with which most inter- 
 preters set out, namely, that in Romans 3:21-26 
 we have Paul's doctrine of the atonement par 
 excellence. We are aware that this amounts 
 almost to a violation of an axiomatic law. The- 
 ology, both exegetical and systematic, is shot 
 through and through with the assumption that 
 this classical passage represents distinctly the 
 Pauline view of the saving significance of the 
 
 101 The Christians believed themselves to be already liv- 
 ing in the new age, that is, just upon the margin of it 
 
58 paul's doctrine of redemption 
 
 death of Jesus. 102 The reasons for holding that 
 this is not the case will be given later. 103 For 
 the present we simply point out the result which 
 has followed from the assumption above referred 
 to. Having decided that the passage in question 
 sets forth the death of Jesus as a substitutionary, 
 atoning, sacrificial act, and that this act produces 
 a psychic effect, of a reconciling character, upon 
 both God the Father and man the sinner, inter- 
 preters have proceeded to supply this meaning to 
 other utterances of Paul. They make it apply not 
 only to those utterances in which the death of 
 Jesus is simply referred to, leaving the reader 
 to supply the significance of that act, but also to 
 those, or at least to some of them, in which it is 
 evident that the whole framework and setting 
 is entirely different from that in Romans 
 3:21-26, passages from which it is impossible, 
 by any legitimate methods of interpretation, to 
 extract the theory derived from Romans 3:21- 
 26, without first importing it into them. 
 
 108 Weinel, Biblische Theologie des Neuen Testaments, 
 2 Aufl., Tubingen, 1913, 254. 
 
 Julicher in J. Weiss : Die Schriften des Neuen Testa- 
 ments, 2 Aufl., Gottingen, 1908, 241. 
 
 103 See pp. 98-109. 
 
COSMIC REDEMPTION 59 
 
 It has not been found convenient here to dis- 
 cuss the death of Jesus under the conventional 
 rubrics — Redemption, Reconciliation, Righteous- 
 ness, Sacrifice, Ransom, Atonement. Some of 
 our reasons will appear in the course of the dis- 
 cussion, but our principal reason had best be 
 given here. Since the days of F. C. Baur, stu- 
 dents of Paul have been applying, only little by 
 little, his principle of interpreting the Pauline 
 letters as writings intended to meet particular 
 situations and to answer specific questions which 
 arose in the course of the Apostle's missionary 
 work. The application of this principle has not 
 yet become thorough-going and consistent. This 
 is more true in the constructive field of Biblical 
 theology than it is in the department of exegesis. 
 In the present study, we have made the attempt 
 to be consistent at this point. In his manner of 
 debate, as well as in his manner of life, Paul be- 
 came all things to all men, if by all means he 
 might gain some. It cannot but lead to confu- 
 sion to arrange his statements regarding the 
 death of Jesus in a scheme of theology, which 
 represents the conflated ideas of his interpreters 
 from Clement of Rome to Schweitzer. To a de- 
 
60 paul's doctrine of redemption 
 
 gree not duplicated by any other doctrine, the 
 death of Christ was forced into the foreground 
 by the controversies of Paul's day. He handled 
 the question in accordance with the dialectic de- 
 mands of each community in which it arose. If 
 we are to understand any given utterance of his 
 on the subject, we must take our stand, as nearly 
 as we may, precisely at the point from which 
 he viewed it at that particular moment. Because 
 of the controversial atmosphere in which this 
 particular doctrine was discussed it is more nec- 
 essary to observe this rule with regard to it than 
 it is with regard to other doctrines, including 
 the resurrection. Endeavoring then to adhere 
 faithfully to this fundamental rule of historical 
 interpretation, we proceed to answer the ques- 
 tion with which we set out in this chapter, name- 
 ly: By what means was salvation effected, or 
 made possible? 
 
 If we are correct in defining Paul's view of 
 salvation as a deliverance from the Evil Powers 
 of the cosmos, then we should expect the means 
 by which salvation is effected to correspond with 
 the end to be attained. Does Paul so represent 
 the redemptive work of Christ? Is it cosmic or 
 
COSMIC REDEMPTION 6l 
 
 sacrificial? It has already been pointed out that 
 this redemptive work includes both the death and 
 resurrection of Jesus, but, waiving that point for 
 the present, let us inquire regarding the death 
 alone. Did it have to do primarily with meeting 
 the demands of God's punitive nature, which, it 
 is claimed by theology, required some expedient 
 that would allow for the forgiveness of man's 
 sins? Was the death of Jesus such an expedi- 
 ent? Or was it, according to the ethical theories 
 of the atonement, primarily a demonstration of 
 God's love to man, designed to engender a cor- 
 responding love in man for God ? Or again did 
 it have to do with the overthrow of the Evil 
 Powers of the cosmos ? How does Paul answer 
 these questions? That is our problem. 
 
 We first consider three passages, taken from 
 the letter to the Galatians. 104 In the language 
 of the Revised Version (American Standard 
 Edition), the first of these passages reads as 
 follows : 
 
 "Grace to you and peace from God the Father, 
 and our Lord Jesus Christ, who gave himself for 
 
 101 Gal. 1:3-5; 3:13; 4:3-5. 
 
62 PAUL'S DOCTRINE OF REDEMPTION 
 
 our sins, that he might deliver us out of this 
 present evil world, according to the will of our 
 God and Father : to whom be the glory for ever 
 and ever. Amen." 
 
 It is customary to interpret the words, "who 
 gave himself for our sins," as equivalent to, who 
 gave himself up in death on account of our sins, 
 in order to atone for them. 105 Explicitly, the 
 passage does not say this. If this is its mean- 
 ing, then it is an implied and not an expressed 
 meaning. 106 The passage, taken just as it stands, 
 expresses clearly and definitely the purpose which 
 Jesus had in giving himself for our sins, namely, 
 "that he might deliver us out of this present evil 
 world, according to the will of our God and 
 Father." The words which are here trans- 
 
 106 Sieffert, in Meyer, Kommentar, Der Galaterbrief, 
 9 AufL, Gottingen, 1899. Lightfoot: "A declaration of 
 the true ground of acceptance with God. The Galatians 
 had practically ignored the atoning death of Christ." St. 
 Paul's Epistle to the Galatians, London and Cambridge, 
 1869. 
 
 10 *Zahn recognizes this fact, but assumes that Paul had 
 an atonement for sins in mind, and that his readers would 
 so understand him, because they were accustomed to 
 associate the phrase, "for our sins," which they read in 
 their Greek Bible, with the sin offering. Zahn, Kom- 
 mentar, Galaterbrief, 1905, p. 36 f. 
 
COSMIC REDEMPTION 63 
 
 lated "out of this present evil world" 
 are more accurately translated "out of this 
 present evil age." It has already been 
 pointed out that, according to Paul's dualis- 
 tic philosophy, the history of the cosmos was 
 divided into "the present age" and "the coming 
 age," and, furthermore, that this division was 
 not temporal alone, but moral as well, that is, 
 indicative of the Powers, or Power, which ruled, 
 or controlled these two ages respectively. For 
 this terminology Paul was first of all probably 
 indebted to post-exilic Judaism. 107 But in the 
 present instance his use of it was particularly ap- 
 propriate, since his Hellenistic readers, the Gala- 
 tians, were strongly of the opinion that "this 
 world" was ruled by Evil Powers, from which 
 man needed to be saved. Among these Evil 
 Powers Paul reckoned the law, at least in the 
 form in which his Judaizing opponents advocated 
 it. 108 At the very outset of the controversy, 
 therefore, Paul declares that Jesus gave himself 
 
 m Bousset, Die Religion des Judentums im neutesta- 
 mentlichen Zeitalter, 2 Aufl., Berlin, 1906, 278 ff. 
 
 108 For this whole subject see Bousset's excellent dis- 
 cussions, in J. Weiss, Die Schriften des Neuen Testa- 
 ments, 2 Aufl., Gottingen, 1908, II 31 ff., 59 ff. 
 
6 4 
 
 up for us that he might deliver us from the Evil 
 Powers of this present age. 109 
 
 In this representation the redemptive work of 
 Jesus is regarded as a cosmic phenomenon, an 
 act in the world's drama, in which the power of 
 God is arrayed against the evil spirits, who are 
 holding men in their grasp and subjecting them 
 to all sorts of torture. By some means, not dis- 
 closed in this passage, but at any rate in accord- 
 ance with the will of God, Christ rescues us 
 from these Evil Powers. 
 
 The other two passages in Galatians which 
 have been referred to will be considered to- 
 gether. They read as follows: 
 
 "Christ redeemed us from the curse of the 
 law, having become a curse for us; for it is 
 written, Cursed is every one that hangeth on a 
 tree." 110 
 
 "So we also, when we were children, were 
 held in bondage under the rudiments of the 
 
 109 Note the emphatic order of the words of the ap- 
 proved reading, "out of the present age (which is) evil." 
 The full meaning is that he might snatch us away from 
 the Evil Powers which control this present age. 
 
 110 Gal. 3:13. 
 
COSMIC REDEMPTION 65 
 
 world: but when the fulness of the time came, 
 God sent forth his Son, born of a woman, born 
 under the law, that he might redeem them that 
 were under the law, that we might receive the 
 adoption of sons. And because ye are sons, God 
 sent forth the Spirit of his Son into our hearts, 
 crying, Abba Father. So that thou art no longer 
 a bondservant but a son; and if a son, then an 
 heir through God." in 
 
 The word here translated "redeem" 112 is the 
 same in both passages. It occurs but two addi- 
 tional times in the New Testament. 113 Wherein 
 consists the redeeming act of Christ? In the 
 first of these passages Christ is said to redeem us 
 from the curse of the law. In the second, he is 
 said to redeem those who are under the law. In 
 the former, the act of redemption is connected, 
 in some way, with his death. In the latter, there 
 is no mention of the death. 
 
 in 
 
 112 
 
 Gal. 4:3-7. 
 ££ayopd{u). 
 
 118 Eph. 5:16; Col. 4:5. In both these passages it is used 
 in connection with /«upos, time, or opportunity, and 
 signifies "to make the most of the present allotted time, 
 or opportunity." This usage throws no material light on 
 the passage in hand. 
 
66 PAUL'S DOCTRINE OF REDEMPTION 
 
 The fact should not be overlooked that the 
 background of Paul's thought in these two pas- 
 sages is very different, although on the surface it 
 does not appear to be so. The entire section, 
 Gal. 3 17-4 7, constitutes an argument in answer 
 to the question which he has raised in 3:1-6, 
 namely, How could you, O Galatians, be so fool- 
 ish as to exchange a Gospel of faith for one of 
 law? The answer turns on the question of son- 
 ship to Abraham, and Paul holds to that through- 
 out the major portion of the passage, including 
 4:3-7. But 3:10-14 constitutes a parenthesis in 
 the thought, suggested probably by 3:9. The 
 fact that those who are of faith are blessed with 
 the faithful Abraham (vs. 9) suggests the condi- 
 tion of those who are not of faith. They are 
 under a curse, a fact which Paul finds supported 
 by the Scripture which says: "Cursed is every 
 one who continueth not in all things that are 
 written in the book of the law to do them." 
 Another Scripture, "Cursed is every one that 
 hangeth on a tree," enables him to prove what 
 he is chiefly interested in here, namely, that the 
 law is not operative in the redemptive scheme. 
 Christ, by hanging on a tree, became a curse. 
 
COSMIC REDEMPTION 6j 
 
 He redeemed men from a curse. Christ, not the 
 law, is the Redeemer. 
 
 It is evident that Paul's logic is defective here. 
 It by no means follows because Christ became 
 subject to a particular curse, namely, the curse 
 pronounced on malefactors who are hanged for 
 the violation of particular provisions of the law, 
 that he thereby brings to an end the operations 
 of the entire law. Even the traditional interpre- 
 tation of the death of Christ, as the ground for 
 our exemption from the penalty of the violated 
 law, does not fit this case, according to Paul's 
 course of reasoning. We are forced, therefore, 
 to the conclusion that we have here an instance 
 of Paul's use of the rabbinical method of exe- 
 gesis. 114 He was contending with extreme cham- 
 pions of Judaistic theology, and used their 
 weapons — scripture and rabbinical exegesis. 
 
 With vs. 14 the parenthesis closes. Paul re- 
 sumes his figure of sonship and around it dis- 
 cusses such associated ideas as wills, descendants, 
 inheritance and minority before the law, or legal 
 
 114 For other examples of this type of exegesis, see Gal. 
 3:16; 4:21-31. Cf. Wrede, Paulus, Halle, 1904, 49 f. Eng. 
 trans., Paul, London, 1907, 78 f. 
 
68 paul's doctrine of redemption 
 
 infancy. 115 It is in such a setting, then, that we 
 find the term redeem. There is no reference to 
 such ideas as atonement, reconciliation, or for- 
 giveness of sins. The antithesis which Paul has 
 worked out at great pains is not that, on the 
 one hand, of a sinner condemned because of 
 law; and, on the other hand, of an avenging 
 God, who must in some way have his sin-punish- 
 ing nature satisfied in order to overlook the 
 transgressions of his law. The antithesis is that 
 of full legal sonship, on the one hand, and of 
 legal infancy, or nonage, on the other. This 
 legal infancy he further describes in terms of 
 slavery, affirming that the heir in his nonage 
 "does not differ from a slave, although he is 
 lord of all, but is under guardians and stewards 
 until the day appointed of the father (for his 
 legal emancipation)." 116 This statement is 
 somewhat exaggerated, but because of that very 
 fact clearly indicates the vehemence with which 
 Paul would make the important point of his ar- 
 gument. This point reached, he is able to ad- 
 vance his antithesis from legal sonship versus 
 
 ™ Gal. 3:1s; 4:3. 
 118 Gal. 4: 1, 2. 
 
COSMIC REDEMPTION 69 
 
 legal infancy to divine sonship versus slavery. 117 
 This is the thought which he really wishes to ar- 
 rive at and which is so prominent in this letter. 
 
 But who are the slaves? Before Christ came 
 and set men potentially free, all men were slaves. 
 Since the emancipating work of Christ, those are 
 still slaves who remain in the condition all were 
 in before the coming of Christ, i. e., under the 
 law. Who were the masters, or lords? "The 
 elements of the cosmos/' 118 The "elements" 
 were personal, spiritual beings, not simple ab- 
 stractions. They constituted the deities of the 
 heathen, although "by nature they are not 
 gods." 119 It was from these false divinities that 
 
 m Gal. 4:3. 
 
 118 r4 <rroix«iO rod icfofiov (Gal. 4:3). 
 
 119 On this interpretation see Everling, Die paulinische 
 Angelologie und D'dmonologie, Gottingen, 1888, 66-76. 
 Also the following literature cited by him, p. 70: Hilgen- 
 feld, Der Galaterbrief, 1852, p. 66; Zeitschr. f. wissensch. 
 Theologie, 1858, p. 99, i860, p. 208, 1866, p. 314. Lipsius, 
 die paulinische Rechtfertigungslehre, 1853, p. 83. Holsten, 
 Evangelium des Paulus, I. p. 169. Klopper, Der Brief 
 an die Kolosser, pp. 360-389. Spitta, Der zweite Brief des 
 Petrus und der Brief des Judas, Halle, 1885 (a. a. O. pp. 
 265 ff.). See particularly Spitta's quotations from Jewish 
 literature. See also Deissmann, Art. "Elements," in En- 
 cyclopedia Biblica, and the literature cited by him. Cf. 
 Bruckner, Die Entstehung der paulinischen Christologie, 
 Strassburg, 1903, 225 ff. Dibelius, Die Geisterwelt im 
 
yO PAULS DOCTRINE OF REDEMPTION 
 
 Christ had freed the Galatians. They had, be- 
 fore becoming Christians, been "enslaved" to 
 them, but, after they came to know God, or 
 rather to be known by God, it was preposterous 
 to think of their returning to their former en- 
 slavement to deities which were impotent and 
 contemptible. What has this line of reasoning, 
 with which Paul concludes this section, to do 
 with the redemption of men from the law? Our 
 conclusion is that Paul must have included the 
 law among these "elements of the cosmos/' for 
 there is no evidence that the Galatians were con- 
 templating in reality a return to their former 
 idol worship. The only thing in contemplation 
 was the adoption of the Jewish law as the basis 
 of salvation. It is this adoption of the Jewish 
 law as the basis of salvation which Paul charac- 
 terizes as a return to the enslaving worship of 
 the "elements." In other words, the law is one 
 of these "elements," that is, a being, a sentient 
 existence, an hypostasis, not simply a statute, 
 prescription, command, or formal requirement. 
 
 Glauben des Paulus, Gottingen, 1909, 78 ff. Bousset, in 
 J. Weiss, Die Schriften des Neuen Testaments, Gottingen, 
 2 Aufl., 1908, 59 f. 
 
COSMIC REDEMPTION 7 1 
 
 Accordingly, when Paul says that Christ re- 
 deemed men from the curse of the law, or re- 
 deemed those who were under the law, he means 
 to say that Christ liberated them from the con- 
 trol and dominion of a cosmic Power, that was 
 in the same class with those demonic beings, 
 which, as elements of the cosmos, the heathens 
 revered as deities. 
 
 Despite the juridical interpretation which the- 
 ology has given to these two Galatian passages, 
 it appears that, taken as they stand, without our 
 introducing an assumed meaning for them (as 
 Zahn, SiefTert and others do) they set before us 
 the redeeming work of Christ, not forensically, 
 but dynamically. In redeeming men, Christ en- 
 countered and overcame the cosmic Powers, 
 which are antagonistic to God and men. The 
 contest was a losing one for men as long as they 
 had to contend with those forces unaided. 
 Christ appeared, sent by the Father, "in the ful- 
 ness of time," as a Stronger One, and rescued 
 men from the slavery to these Powers, to which 
 slavery they had been appointed until the time set 
 for their acquiring their legal emancipation. 120 
 
 lw Gal. 4:2, 3. 
 
J2 PAUL'S DOCTRINE OF REDEMPTION 
 
 That Paul gave to the redemptive work of 
 Christ a dynamic and not a forensic value is 
 borne out by another fact. In both passages 
 under consideration Paul expresses the purpose 
 of Christ's saving work in two different ways. 
 In the first he says : "Christ redeemed us from 
 the curse of the law, having become a curse for 
 us ... in order that upon the Gentiles might 
 come the blessing of Abraham in Jesus Christ, 
 that we might receive the promise of the Spirit 
 through faith." 121 In the second he says : "But 
 when the fulness of time came, God sent forth his 
 Son, born of a woman, born under law, in order 
 that he might redeem those who are under the law, 
 that we might receive the adoption as sons." 122 
 
 In both passages the saving work of Christ is 
 spoken of, first, as a redemption from law, and, 
 secondly, as an impartation of the Spirit. 123 In 
 the first expression Paul chooses a terminology 
 which is suggested by the contention of his 
 
 121 Gal. 3:13, 14. 
 
 122 Gal. 4:4, 5- 
 
 US 1 
 
 That "the adoption as sons" in Gal. 4:5 is equivalent 
 to "that we might receive the promise of the Spirit 
 through faith," in 3:14 is shown by the words following: 
 "And because ye are sons, God has sent forth the Spirit 
 of his Son into our hearts, crying 'Abba Father* " (4 :6) . 
 
COSMIC REDEMPTION 73 
 
 Judaizing opponents. In the second expression 
 he uses his own characteristic dynamic termin- 
 ology. It is in this dynamic terminology rather 
 than the other that he frames the incisive ques- 
 tion, with which he introduces this section : "This 
 alone would I learn from you, Received ye the 
 Spirit through works of the law, or through the 
 hearing of faith? ... He therefore that sup- 
 plieth to you the Spirit and worketh miracles 
 among you (i. e., probably "by you") doeth he 
 it through the works of the law or through the 
 hearing of faith? 124 It is evident that, while 
 Paul speaks of being redeemed from the law 
 with its curse, his positive and characteristic way 
 of expressing the salvation idea is not in terms 
 of forensic or legal relationship, but of an initial 
 cosmic victory over the Evil Powers by Christ 
 and of an imparting by him to believers of his 
 Spirit, which enables them to assert their su- 
 premacy over these Evil Powers and thus to per- 
 petuate the work of Christ. 125 
 
 m Gal. 3:2-5. 
 
 m From the standpoint of Greek thought Paul conceived 
 of these Evil Powers as "the elements of the cosmos." 
 From the standpoint of the Judaizers he regarded the 
 "law" as one of them. 
 
74 paui/s doctrine of redemption 
 
 We turn next to an important passage in 
 First Corinthians. The crucifixion of Jesus oc- 
 cupies a prominent place in the earlier portion of 
 this letter. 126 The more important verses are 
 the following: 
 
 "Is Christ divided? Was Paul crucified for 
 you, or were ye baptized into the name of 
 Paul? 127 "For Christ sent me not to baptize, 
 but to announce the gospel, not in wisdom of dis- 
 course, lest the cross of Christ be rendered use- 
 less. For the message of the cross is to them 
 that are perishing foolishness, but to us who are 
 saved it is the power of God." 128 "We preach 
 Christ crucified, to Jews a stumbling block and 
 to Gentiles foolishness, but to those who are 
 called, both Jews and Greeks, Christ the power of 
 God and the wisdom of God." 129 "For I de- 
 termined not to know anything among you save 
 Jesus Christ and him crucified." 13 ° 
 
 The discussion of the death of Christ turned, 
 in Galatians, on the question of method, or 
 means, not on the question of ultimate fact. The 
 
 128 1 Cor. i : 10-2 : 16. *" i Cor. i : 13. 
 
 128 1 Cor. 1 : 17, 18. m 1 Cor. 1 : 23, 24. 
 
 130 1 Cor. 2:2. 
 
COSMIC REDEMPTION 75 
 
 question was not regarding the fact of salvation, 
 but regarding the method of procuring it. The 
 fact of salvation was agreed to by all parties to 
 the controversy. Paul even uses the fact that 
 the Galatians were at the time actually in pos- 
 session of the Spirit as an argument against the 
 contention of the Judaizers regarding the method 
 of securing salvation. A similar situation is pre- 
 sented in Corinth. There is no dispute over the 
 fact of salvation. The Paul party and the other 
 parties agreed on that point perfectly. The 
 question of difference between them pertained 
 to the method of it. 
 
 Similar as these two letters are in this respect, 
 they are equally dissimilar in another respect. 
 In Galatia Paul's controversy had to do with 
 men who maintained that salvation became avail- 
 able through the observance of law. In Corinth 
 his controversy was with men who laid claim to 
 a certain kind of superior knowledge, or wisdom, 
 which obscured the central idea of the gospel, as 
 Paul understood it. In neither case, however, 
 was Paul combating a non-Christian religion. 
 In both instances he was dealing with Christians, 
 and, to use our modern parlance, with certain 
 
j6 PAUl/s DOCTRINE OF REDEMPTION 
 
 theories of Christianity, which were opposed to 
 his own. He calls the opposing theory in 
 Galatia "a different gospel." 131 The Corinthian 
 theory he does not characterize as such, and in 
 fact it was not a "different gospel/ ' in the sense 
 in which the Galatian heresy was. It amounted 
 rather to a misplaced emphasis on philosophical 
 speculation. 
 
 It is important to keep in mind these marked 
 characteristics of the Galatian and First Corin- 
 thian letters. No actor ever suited the word to 
 the action or the action to the word more per- 
 fectly than Paul suited his figures of speech to 
 the particular form in which his opponents put 
 forward their tenets. 132 In Galatians, he re- 
 duced to an absurdity the contention that salva- 
 tion became available through law, by showing 
 that Christ, in becoming a curse under the law, 
 or in being born under the law, rescued men 
 from the dominion of the demonic Power, Law, 
 which was one of man's cosmic enemies. In the 
 
 131 Gal. 1:6. 
 
 188 On Paul's skill in dialectic, see Wrede, Paulus, Halle, 
 1904, 7, 24 f. Eng. trans., Paul, London, 1907, 4 f., 35 ff. 
 On the elasticity of his methods of thought, cf. 48 f. Eng. 
 trans., p. TJ f. 
 
COSMIC REDEMPTION 7J 
 
 Corinthian letter, Paul reduces to an absurdity 
 the claims which were made for a superior wis- 
 dom by showing that God converted that so- 
 called superior wisdom into foolishness. 
 
 Now, the false emphasis on wisdom was found 
 chiefly among a certain group of the members 
 of the Corinthian church, namely, that group 
 which is known as the Apollos party. It was to 
 this group, in particular, that Paul addressed 
 himself in the first three chapters. These par- 
 tisans of Apollos laid store by two things, the 
 one, that Apollos had baptized them, the other, 
 that, through the possession of a superior knowl- 
 edge, or wisdom, they had a better interpretation 
 of the gospel than Paul had given them and, by 
 this interpretation, got rid of the offense of the 
 cross. It is with this offense of the cross that we 
 are concerned just now. At bottom, the problem 
 in Corinth was identical with that in Galatia — 
 the offense of the cross. 133 
 
 To us moderns the cross is the most precious 
 
 of symbols, enshrined in art, made precious by 
 
 song, immortalized by Paul and glorified by 
 
 Christ. We share Paul's impatience with the 
 
 m Gal. 5:11; 6:14. 
 
?8 PAUl/s DOCTRINE OF REDEMPTION 
 
 Galatians and Corinthians in their endeavor to 
 get from beneath its shadow. Under the spell 
 of his rhetoric, we cannot but feel the baseness 
 of the ingratitude and cowardice which prompted 
 so recreant a procedure. But Paul's invective 
 must not spoil our perspective. The simple fact 
 is that the cross constituted an unspeakable bur- 
 den for the early Christians. They were sur- 
 rounded by Jews, to whom it was an occasion 
 of offense. It was the storm center, not simply 
 of intellectual controversy, as it appears to us 
 on the written page, but of the actual life of the 
 Christians. It was the chief occasion of the 
 violent persecutions, which in that day came 
 from the side of the Jews. 134 And, no wonder! 
 The Christians charged that the Jews crucified 
 Christ, 135 and then they held that this crucified 
 Christ was the Savior of the world, thus making 
 salvation dependent on one's committing himself 
 to this Jesus whom the Jews had crucified. With 
 the Greeks the doctrine of a crucified Redeemer 
 encountered all but insuperable difficulties. To 
 
 m j Thes. 2:14-16; Gal. 6:12. 
 
 *" 1 Thes. 2:15. This persecution existed in Judea, even 
 where the Pauline type of gospel was not preached. 
 
COSMIC REDEMPTION 79 
 
 the philosophically inclined it was an absurdity, 
 foolishness. 
 
 It is not surprising that, under such circum- 
 stances, these early Christian communities, while 
 holding to the fact, and, as they doubtless felt, 
 to the essence of the new religion, were easily 
 attracted to "a different gospel" from that which 
 Paul preached, particularly if it avoided the of- 
 fense of the cross. It is absolutely necessary to 
 feel the full force of this fact if we are to under- 
 stand Paul's utterances in the Galatian and Cor- 
 inthian letters on the subject of the death of 
 Jesus. This subject looms up large in these let- 
 ters because therein Paul addresses himself to 
 those who, in their endeavor to avoid the perse- 
 cutions incident to the cross, were perverting the 
 gospel. 136 
 
 Turning now to Paul's method of meeting the 
 arguments of the Apollos party, we find no ref- 
 erence whatever to the law, whereas in Galatians 
 nearly the entire discussion turns on that one 
 point. On the other hand, there is not a single 
 
 188 Paul uses the words cross and crucify thirteen times 
 in the Galatian and Corinthian letters, five times in all 
 the rest of his letters, not once in Romans. 
 
80 paul's doctrine of redemption 
 
 reference in Galatians to wisdom, or to the wise 
 man, while in the first three chapters of First 
 Corinthians there are more instances of the use 
 of these words than in all the rest of Paul's 
 writings, including the remainder of the Corin- 
 thian letters. Paul first distinguishes between 
 two kinds of wisdom. The one he calls the wis- 
 dom of the world, 137 of men, 138 of this age, 139 
 of the rulers of this age. 139 The other he calls 
 the wisdom of God. 140 However the Apollos 
 party may have characterized their wisdom, Paul 
 classes it with the wisdom of men in contrast 
 with the wisdom of God. It was not, for all 
 that, an ungodly, irreligious wisdom, as we 
 might imagine from Paul's estimate of it. It 
 was a method of arriving at God, and of securing 
 the same blessings, which Paul comprehended 
 under his term salvation. 141 
 
 137 1 Cor. i : 20, 21. 
 
 138 1 Cor. 2:5. 
 
 139 1 Cor. 2:6. 
 
 140 1 Cor. 1 : 21, 24, 30; 2:6, 7. 
 
 141 The statement that the Greeks seek wisdom while 
 the Jews ask a sign (1 Cor. 1 122) shows that this wisdom 
 belongs to the Hellenistic circle of ideas, not to the 
 Jewish. Paul's attitude toward Apollos and his party, as 
 compared with his severity toward the Judaizers, in 
 Galatia, indicates that, while he realized the danger of 
 
COSMIC REDEMPTION 8 1 
 
 In opposition to this wisdom as a means of 
 attaining to salvation, Paul put the heralding of 
 Christ crucified. In what manner the fact of 
 Christ's crucifixion effected, or made possible, 
 salvation he does not indicate. But one thing is 
 noteworthy, namely, that there is nothing in the 
 passage to show that the death of Christ was a 
 sacrifice for sins. Wherein, then, lay its impor- 
 tance ? Paul begins his argument by putting the 
 word of the cross and the foolishness of preach- 
 ing the crucified Christ in opposition to the wis- 
 dom method of obtaining salvation. 142 This was 
 a contrast between his method of evangelizing 
 and that of Apollos. There is no attempt on his 
 part to say how the actual work of salvation is 
 brought about. That lies with God, both from 
 Paul's point of view and from the point of view 
 of Apollos. At the outset, Paul is not concerned 
 with that question, but he approaches it in 1 124, 
 where he shifts his phraseology in such a way as 
 to bring out the fact that Christ himself, not the 
 gospel, is the power and wisdom of God. In 
 
 the wisdom philosophy of Apollos, he at the same time 
 distinguished between it and the wisdom of the world. 
 10 1 Cor. 1:18, 21-23. 
 
82 paul/s doctrine of redemption 
 
 that word power we have a clue to Paul's idea. 
 Christ is a dynamic Savior. In so far then as 
 Paul gives any indication whatever of the way 
 in which Christ makes salvation possible for us 
 it is in terms of power, not of sacrifice, atone- 
 ment or reconciliation. 143 
 
 Is it possible to go further and determine how 
 this power of which Christ was the expression 
 effected salvation? This is the important ques- 
 tion. Paul answers it in terms of the particular 
 controversy in hand. This salvation, he affirms, 
 is in accordance with wisdom, not the wisdom 
 in which the Apollos partisans were boasting, 
 but the wisdom of God, a peculiar, mystery wis- 
 dom, which is of cosmic significance, as is shown 
 by the fact that it was hidden away secretly by 
 God, who before the ages ordained it for our 
 glory. It was hidden, especially from the cosmic 
 Evil Powers of this age, who, because of their 
 ignorance of this hidden purpose of God in 
 Christ, put him to death. They thought, of 
 course, that they were gaining another victory 
 over God by doing away with his Son, but they 
 
 148 The interpretation of the gospel in terms of power 
 is re-enforced by reference to I Cor. 2:4, 5; 4:20; 5:4. 
 
COSMIC REDEMPTION 83 
 
 fell victims to their own devices, and in crucify- 
 ing the Lord of Glory brought about their own 
 destruction. 144 
 
 By an entirely different route we have reached 
 the same point precisely to which we were led in 
 our study of the death of Christ in Galatians. 
 There it developed that the saving work of 
 Christ is a cosmic, dynamic act. While Christ 
 is said to redeem us from the curse of the law, 
 what is really meant is that he has liberated 
 us from the demonic Powers, or the cosmic 
 Forces of Evil, of which one was the Law. In 
 Corinthians likewise the saving fact in the re- 
 demptive work of Christ is a cosmic phenom- 
 enon. Christ encountered these demonic Pow- 
 ers, here called "Rulers of this Age." In com- 
 passing his death, they seemed to triumph over 
 God. But no, it was only a mock victory. 
 
 144 Cf . Lk. 22 13 ; Jn. 13 :2, 27. See Everling, Die pauli- 
 nische Angelologie und D'dmonologie, Gottingen, 1888, 
 11 ff. Kabisch, Die Eschatologie des Paulus, Gottingen, 
 1893, *77, 182. Wrede, Paulus, Halle, 1904, 58 f. Eng. 
 trans., Paul, London, 1007, 95 f. Bousset, in J. Weiss, Die 
 Schriften des Neuen Testaments, 2 Aufl., Gottingen, 1908. 
 Dibelius, Die Geisterwelt im Glauben des Paulus, Gottin- 
 gen, 1909, 88 ff. For Patristic citations see W. Bauer, 
 Das Leben Jesu im Zeitalter der neutestamentlichen 
 Apokryphen, Tubingen, 1909, 522 ff. 
 
84 PAUL'S DOCTRINE OF REDEMPTION 
 
 Christ, despite his apparent defeat, was the real 
 victor. His death was only one act in the drama. 
 If nothing else had followed he would have been 
 the vanquished one. But something else did fol- 
 low. There was another act to the drama, and 
 that act demonstrated beyond question that the 
 demons, the Evil Forces of the cosmos, including 
 even the most formidable of them, namely, 
 Death, had been worsted in the contest. 
 
 Additional evidence for the cosmic interpreta- 
 tion of the death of Christ is found in i Cor. 
 8:11, which reads as follows: "For on account 
 of your (superior) knowledge the weak one, 
 namely, the brother for whom Christ died, per- 
 ishes. ,, Rom. 14:15 contains the same thought. 
 Paul was dealing with a practical problem, which 
 arose in consequence of the custom among Chris- 
 tians of eating meat offered to idols, either par- 
 taking of it in the idols' temples, as at Corinth, 
 according to the context, or at social gatherings 
 where meat was eaten which had been sold in 
 the markets, after having been offered to 
 idols. 145 According to 1 Cor.io:i9-2i, Paul did 
 not regard idols as gods, but he did regard them 
 
 145 1 Cor. 10:25. 
 
COSMIC REDEMPTION 85 
 
 as demons. Hence, he conceived it to be possible 
 for a believer, while eating meat offered to idols, 
 to have communion with demons. 146 To do this 
 was to "perish," for it meant to fall again into 
 the power of these demons, from which to res- 
 cue men "Christ died." The death of Jesus is 
 therefore thought of, not in terms of reconcilia- 
 tion, or atonement with reference to God, but as 
 an act of liberation from the demonic Powers. 
 From this reference it is also to be inferred that 
 the death of Jesus is efficacious for one's salva- 
 tion only so long as he continues in dynamic 
 contact with God, through whose power alone he 
 is made superior to his superhuman foes. 147 
 
 The eschatological, cosmic and dynamic sig- 
 nificance of the redemptive work of Christ is 
 more fully elaborated in the Ephesian and Colos- 
 sian epistles than elsewhere in Paul's writings. 
 This fact was occasioned of course by the strong 
 Gnostic influence which was at work in the 
 churches to which these letters were sent. Fun- 
 damentally considered, however, the teaching of 
 these letters regarding the redemption wrought 
 by Christ does not differ materially from that 
 
 m 1 Cor. 10:20. 147 See Chapter IV. 
 
86 paul's doctrine of redemption 
 
 which we find in the Galatian, Roman and Cor- 
 inthian letters. While it has been a common 
 practice to challenge the authenticity of these ut- 
 terances on the ground of their un-Pauline char- 
 acter, the tendency in this direction grows weaker 
 as we become better acquainted with Gentile 
 thought in the days of Paul. In the light of this 
 fuller orientation, it is an open question as to 
 whether the thought- forms of Ephesians and Co- 
 lossians may not have been decidedly more con- 
 genial to Paul's mind than those found in Rom. 
 3:21-26. 
 
 The principal passages which call for consid- 
 eration <are strikingly similar, and may, for our 
 purpose, be examined together. 148 The eschato- 
 logical character of man's salvation is strongly 
 brought out in such expressions as : for the praise 
 of his glory; adoption as sons; sealed in the 
 gospel of our salvation by the Holy Spirit of 
 promise, which is a guaranty in this life of the 
 future redemption; the hope of his calling; the 
 riches of the glory of his inheritance in the saints. 
 In Colossians, the eschatological aspect of salva- 
 tion is expressed when it is said to procure a 
 
 148 Eph. 1:3-23; Col. 1:3-23. 
 
COSMIC REDEMPTION 87 
 
 portion of the lot of the saints in light, and 
 to rescue us out of the power of darkness (per- 
 taining to this life) and to transport us into the 
 kingdom of the Son of his love. 
 
 The dynamic and cosmic character of salva- 
 tion is indicated in the following expressions, 
 taken from the Ephesian passage : "the one who 
 works in all things;" 149 "the exceeding great- 
 ness of his power to us who believe according to 
 the inworking of the might of his power, which 
 he wrought in Christ, when he raised him from 
 the dead, and made him to sit at his right hand, 
 etc." 150 The form in which this power was 
 manifested is also indicated, namely, in the rais- 
 ing of Christ from the dead and in the seat- 
 ing of him at the right hand in the heavens, 
 far above the hosts of intermediary beings, such 
 as the Rulers, Authorities, Powers and Lord- 
 ships. Along with these demonstrations of that 
 cosmic power which was operative in Christ goes 
 the putting of all enemies under his feet and the 
 elevation of Christ to the headship of all 
 things. 151 
 
 "•Eph. 1:1 1. M0 Eph. 1:19,20. 
 
 m Eph. 1 :20-23. 
 
88 PAUl/s DOCTRINE OF REDEMPTION 
 
 In Colossians the dynamic aspect of salvation 
 is similarly expressed. 152 The statement that 
 Christ snatched us from the Power of Darkness 
 and transported us into the kingdom of the Son 
 of his love is strikingly dramatic. The more 
 distinctively cosmic significance of Christ himself 
 is brought out in the section following. 153 
 
 It is worthy of notice that Paul maintains al- 
 most a uniform silence regarding the actual 
 process by which the saving work of Christ was 
 accomplished. This is the case, whether one 
 view that work dynamically or sacrificially. 
 Theology has never been able to tell just why 
 or how the death of Christ could and did effect a 
 reconciliation with God. Theories have been ad- 
 vanced to explain it, but these theories have been 
 drawn largely from analogies in human affairs, 
 whether judicial, governmental or parental. 
 They have been imported into the Pauline the- 
 ology, and not drawn from it. Likewise, if one 
 examines those passages in which the cosmic and 
 dynamic character of the redemptive work of 
 Jesus is indicated, he will find as a rule, state- 
 ments of fact, not of method of procedure, or of 
 188 Col. 1:11-13. M3 Col. 1:15-23. 
 
COSMIC REDEMPTION 89 
 
 philosophy. How the death and resurrection of 
 Jesus accomplished for men a rescue from the 
 Evil Powers is usually left undisclosed. 
 
 This striking fact may, in part at least, be ac- 
 counted for by Paul's use of the word mystery. 
 When using this word, he seems to have in mind 
 the real content, or gist of the gospel, as in the 
 words, "Christ in you the hope of glory," 154 or 
 in the following summary of the outstanding 
 facts of the gospel, which taken together are de- 
 nominated "the mystery of righteousness." 
 These outstanding facts are that Christ was : 
 
 "Manifest in the flesh, 
 Justified in (the) Spirit, 
 Seen of angels. 
 Preached among the nations 
 Believed on in the world 
 Received up into glory." 1M 
 
 To this rule of silence touching the actual 
 process by which redemption was accomplished, 
 there seems to be one exception, a passage which 
 
 m Col. 1:26,27. 
 
 •l Tim. 3:16. The fact that this passage is found in 
 one of the Pastoral Epistles has no special significance 
 here, since each of the items here enumerated can be 
 duplicated in the acknowledged group of letters, as con- 
 stituting the momenta of the soteriological career of 
 Jesus. 
 
90 PAUL S DOCTRINE OF REDEMPTION 
 
 reads, in the Revised Version, as follows: 
 "Having despoiled (Margin : having put off from 
 himself) the principalities and the powers, he 
 made a show of them openly, triumphing over 
 them in it." 156 It is not improbable that we have 
 
 1M Col. 2 : 15. Bousset, in his article on Gnosticism 
 (Encyclopedia Britannica, Ed. II, p. 154), has an inter- 
 esting suggestion regarding this difficult passage: "In 
 the Manichaean system it is related how the helper of 
 the Primal Man, the spirit of life, captured the evil 
 archontes, and fastened them to the firmament, or ac- 
 cording to another account, flayed them, and formed the 
 firmament from their skin (F. C. Baur, Das manich'dische 
 Religionssystem, Tubingen, 1831, 65), and this conception 
 is closely related to the other, though in this tradition 
 the number (seven) of the archontes is lost. Similarly, 
 the last book of the Pistis Sophia contains the myth of 
 the capture of the rebellious archontes, whose leaders 
 here appear as five in number (Schmidt, Koptisch-gnos- 
 tische Schriften, p. 234, seq.)." Here is attached the fol- 
 lowing foot-note: "These ideas may possibly be traced 
 still further back, and perhaps even underlie St. Paul's 
 exposition in Col. 2:15." Bousset made the same sugges- 
 tion, and with similar caution, in his Hauptprobleme der 
 Gnosis, Gottingen, 1907, 54. The Gnostic citations which 
 he gives seem not to have influenced his translation 
 of &ireicdv<r&fjxvo$, which has given interpreters much 
 trouble. He supplies Christus as subject, and trans- 
 lates: "Christ drew off their military equipment from 
 the Mighty Ones and the Powers" (Christus den 
 M'dchten ihre Rustung abgesogen). May not aTeicdtofAcu 
 mean to Hay? This meaning is not remote from Col. 
 3:9. The appropriateness of the use of the substantive 
 in Col. 2:11 is noted, though not precisely in this sense, 
 
COSMIC REDEMPTION 91 
 
 here a ray of light thrown on the occult passage, 
 "seen of angels." 157 
 
 There are several passages in the Corinthian 
 letters which call for consideration because of 
 the fact that, at first glance, they seem to indi- 
 cate an atoning value attaching to the death of 
 Christ. The first of these reads as follows: 
 
 by Abbott, International Critical Commentary on Eph- 
 esians and Colossians, New York, 1897. The following 
 (quoted by Dibelius, p. 138) is suggestive. Hades inter- 
 rogates Satan : W irolav dvdyiarjv <bKovop.^<ras aravpwdijvcu rbv 
 fiacriXia rrjs 86£r)S els rb iXdeiv &5e Kal iKdvaat ^fids-, "Through 
 what sort of necessity did you come to crucify the King 
 of Glory and thereby to bring him here to strip (or flay) 
 us?" Act. Pil. XXIII. (Discens. VII.) . That itdtu with 
 bipfM means to flay is shown by the following: Map<rtfaf 
 rb 84pfia &c5t/erat "Marsyas is flayed." Palaeph. 48. 3. It is not 
 intended to suggest that the verb as Paul uses it means 
 literally to flay, but that its use here is due to this primi- 
 tive notion which Bousset believes to underlie the passage. 
 We should supply neither the word skin nor military 
 equipment, but should abstract the notion and translate: 
 deprived of their power. 
 
 After I had written the foregoing note, my attention 
 was called to the following translation of Col. 2:15 by 
 Nairne: "Having stripped off the garment of authorities 
 and powers which seemed His right, He publicly flouted 
 such shows of divinity after having led them captives in 
 His truly triumphal progress to the cross." Nairne, The 
 Epistle of Priesthood, Edinburgh, 1913, p. 67 note. The 
 point of chief interest is the translation of dweKdvadfievos 
 by the phrase, "having stripped off the garment." 
 
 " T l Tim. 3:16. 
 
92 PAUL S DOCTRINE OF REDEMPTION 
 
 "For our Passover has been sacrificed even 
 Christ." 158 On the surface, this looks like a 
 direct and explicit statement of the fact that the 
 death of Christ was regarded by Paul as a sacri- 
 fice for sins, effecting a propitiation of God in 
 our behalf. If this thought was present to the 
 Apostle's mind, it receives no emphasis in the 
 passage. The context is pronouncedly ethical not 
 theological. 159 Paul was handling a case of gross 
 immorality. He was surprised and disappointed 
 that the Corinthians, instead of being humiliated 
 over gross sin in their midst, were puffed up. 
 They should have ejected the offending person 
 from their midst at once. According to Paul's 
 conception, the life of the individual Christian 
 should be free from sin. Likewise, the Corin- 
 thian community, that is, the local church, 
 should be actually and literally free from sinful 
 members. The presence of this flagrant and un- 
 repenting sinner in the Corinthian church 
 brought before his mind the picture of leaven 
 in a mass of meal. A small quantity affects an 
 entire mass. From this he easily passed to the 
 Jewish custom of clearing the house of all leaven 
 158 1 Cor. 57. 159 i Cor. 5:1-8. 
 
COSMIC REDEMPTION 93 
 
 before the beginning of the Passover. Regard- 
 ing the ethical offender still as this leaven, which 
 should be exterminated from the house, he ex- 
 horts the Corinthians to get rid of him, in order 
 that they may become a new lump of meal, "just 
 as you are," hypothetically, "leavenless," that is, 
 free from sin and sinners. The statement in 
 question is at this point abruptly thrown in and 
 is followed by one which shows that it did not 
 divert the Apostle's interest from the ethical to 
 the theological. Together they read as follows : 
 "For our Passover, Christ, has been sacrificed; 
 wherefore let us keep the feast, not with old 
 leaven, neither with the leaven of malice and 
 wickedness, but with the unleavened bread of sin- 
 cerity and truth." 
 
 Everything goes to show that it was the sea- 
 son, or time of the Passover, rather than the 
 slain lamb, the victim of the Passover, which was 
 important. 160 It was the season of the feast, not 
 the victim, which called for the house-cleaning. 
 Paul pictured the supposedly brief period of time 
 
 m t6 Tr&ax* (the paschal sacrifice) frequently means 
 the season of the passover. Mt. 26:2; Mk. 14:1; Lk. 2:41; 
 22:1; Jn. 2:13, 23; 6:4; 11:55; 12:1; 13:1; 18:39; 19:14; 
 Acts 12:4; Heb. 11:28. 
 
94 PAUl/s DOCTRINE OF REDEMPTION 
 
 in which they were then living, namely, the 
 period between the death of Christ and his Par- 
 ousia, as a kind of Paschal-feast time. As such, 
 it was a time in which the house, that is, the lo- 
 cal Christian community, should be absolutely 
 and literally free from leaven, in this case, the 
 ethical offender. 161 
 
 But even if one is disposed to press the anal- 
 ogy between the dying Christ and the Paschal 
 lamb, he will find it difficult to extract from it 
 the idea of propitiation. Originally the paschal 
 lamb was slain, not for the purpose of averting 
 God's anger, or wrath, but for the purpose of 
 marking the homes of the Israelites in such a 
 way as to divert the destroying angel. The ex- 
 pedient was devised by God in his love for his 
 people, and was thereafter celebrated as a mem- 
 orial, not of God's propitiation, but of the great 
 deliverance which he wrought for his people. 
 
 In i Cor. 6 : 20 and 7 : 23 there occurs the ex- 
 pression, "You were bought with a price/' In 
 both passages the important consideration is the 
 
 161 The last word on the subject shows that the im- 
 portant thing was to get rid of the offender: "Cast out 
 the evil one from among you" (1 Cor. 5:13), perhaps 
 with Deut. 24:7 in mind. 
 
COSMIC REDEMPTION 95 
 
 fact of God's proprietorship in the Christian, not 
 the process of purchase. In the first instance, 
 Paul reminds the Corinthians that they are not 
 at liberty to do what they please with their 
 bodies, since their bodies are God's temples, their 
 owners being his property by right of purchase. 
 In the second instance, Paul is pointing out, 
 rather after the manner of the Stoic philosophy 
 of his day, the fact that it is a matter of indif- 
 ference whether one be a slave or a freeman, 
 provided he be a believer, for in that case he is 
 a freeman, although he is a slave of God, since 
 he belongs to God by purchase. 
 
 In both cases Paul seems to be using a figure 
 drawn from the common custom of freeing 
 slaves through their fictitious purchase by a 
 deity, at whose temple the transaction took 
 place. 162 As is frequently the case with Paul's 
 analogies, so with this one there is wanting a 
 complete correspondence between the custom of 
 his time and the point he is making. In i Cor. 
 6 : 19, 20 he blends the notion of temple with that 
 of slavery. The bodies of believers belong to 
 God as his temples. Almost as an afterthought 
 
 1M 'See p. 28, Note 54. 
 
g6 paul's doctrine of redemption 
 
 is thrown in the fact that the owners of these 
 bodies are bought with a price, whether as slaves 
 or as buildings is not stated. In i Cor. 7 : 23 the 
 figure is much more fitting. The ransom price is 
 paid by God, whose slaves the ransomed be- 
 come. 
 
 In neither case does Paul tell what the ransom 
 price was, but he presumably thought of it as the 
 death of Christ. 163 Nor does he state who the 
 former lord, or owner, of the ransomed one was, 
 to whom, according to the custom, the ransom 
 price was paid. These passages throw no light 
 on this question, except that the price was not 
 paid to God, as certain interpretations of the 
 atonement have required. This fact is clearly 
 brought out in 1 Cor. 6: 19, 20, where God is 
 represented to be the purchaser. 
 
 There remains still for examination the im- 
 portant passage in Rom. 3:21-26, and two be- 
 sides, which will be considered in connection with 
 it. We have already noted the fact that the 
 passage in Romans is the one most of all to 
 which theology has gone for its understanding 
 of Paul's interpretation of the death of Jesus. 
 
 183 Cf. 1 Pet. 1 : 18, 19; Rev. 5 : 9- 
 
COSMIC REDEMPTION 97 
 
 The result has been a sacrificial and propitiatory 
 view of redemption, rather than a dynamic and 
 cosmic view of it. 
 
 The crux of the problem which this passage 
 presents is thus succinctly stated by Sanday : "It 
 is impossible to get rid from this passage of the 
 double idea (i) of a sacrifice; (2) of a sacrifice 
 which is propitiatory. . . . And further, when 
 we ask, Who is propitiated? the answer can 
 only be 'God/ " 164 With minor changes, here 
 and there, this interpretation may be taken as 
 typical of that of the majority of scholars. 165 
 It is important to indicate the leading ideas on 
 which it is based and to determine whether or 
 not these ideas may be thoroughly established 
 from the remainder of the Pauline literature. 
 
 In the main, it rests on five presuppositions : 
 
 1 . That propitiation or propitiatory (iXaorifruov) 
 can refer here only to God. Whether the 
 
 1U International Critical Commentary on the Epistle to 
 the Romans, New York, 1895, P- 9 1 - 
 
 185 B. Weiss, in Meyer, Kommentar, Der Brief an die 
 Romer, 9 Aufl., Gottingen, 1899. Zahn, Kommentar, 
 Rbmerbrief, Leipzig, 1910. Lipsius, in Holtzmann, 
 Hand-Commentar sum Neuen Testament, Freiburg, 1892. 
 Jiilicher, in J. Weiss, Die Schriften des Neuen Testaments, 
 2 Aufl., Gottingen, 1908. 
 
98 PAUL'S DOCTRINE OF REDEMPTION 
 
 context requires this reference or not is open to 
 question. That the word itself requires it seems 
 not to have been proved. 166 
 
 2. The use of the word righteousness (&*aa>- 
 <rvvrj) taken in connection with God, accord- 
 ing to which he is compelled to punish all 
 transgressions against his law. 167 Now, if this 
 word has this meaning here, the usage has no 
 parallel elsewhere in Paul, unless it be in Rom. 
 3 15, which itself is doubtful. Everywhere, aside 
 from these three instances in question, 168 it has 
 an entirely different meaning, we might almost 
 say an exactly opposite meaning, according to 
 which, instead of being an attribute of God, it is 
 a state, or condition of man. 169 Instead of its 
 
 168 According to Deissmann, it may refer either to God or 
 to men, Zeitschrift fur die neutestamentliche Wissen- 
 schaft, 4 (1903) p. 193. Regarding its meaning he has 
 the following to say : It "signifies 'the propitiatory thing/ 
 'the means of propitiation/ What the propitiatory thing 
 that is actually intended may be has to be determined in 
 each case by the context." Art. Mercy Seat in Encyclo- 
 pedia Biblica, 1902. 
 
 167 Zahn, Kommentar, Der Romerbrief, 1 und 2 Aufl., 
 Leipzig, 1910, 192, 196. 
 
 188 Rom. 3 : 5, 25, 26. B. Weiss, in Meyer, Der Brief an 
 die Romer, 9 Aufl., Gottingen, 1899. 
 
 "'Deissmann holds that throughout this passage the 
 word has only this meaning. Zeitschrift fur die neutes- 
 
COSMIC REDEMPTION 99 
 
 representing an inherent necessity laid upon God 
 to punish sin, it signifies the sinner's acceptance 
 with God and the assurance of immunity from 
 punishment for his sins. 170 That two such an- 
 tagonistic meanings should attach to the same 
 word, and in the same context, without some ex- 
 planatory statement, is hardly probable. 
 
 3. The use of the word just (SiWos) in the 
 sense of hostility to sin, by which an anti- 
 thesis is established between it and the cognate 
 verb following. Accordingly the thought runs: 
 In order that he might evince his hostility to sin 
 and yet accept, without punishing, the man who 
 exercises faith in Jesus. 171 This meaning for 
 SiVcoios is not discoverable elsewhere in Paul's 
 letters. It is uniformly used in a good, favor- 
 able and kindly sense. 
 
 4. God is represented as sacrificing Jesus in 
 order to propitiate himself. We may well be- 
 
 tamentliche Wissenschaft, 4 (1903) p. 211. Jiilicher 
 adopts this meaning in verse 26, leaving, according to 
 him, only two exceptions to the uniform meaning, namely, 
 Rom. 3 : 5, 25. J. Weiss, Die Schriften des Neuen Testa- 
 ments, 2 Aufl., Gottingen, 1908. 
 
 110 Rom. 1:17; 3:21, 22; 10:3; Phil. 3:9. 
 
 m Rom. 3 : 26. Sanday's effort to relieve his interpreta- 
 tion of this antithesis does not appear to be successful. 
 
IOO PAUL'S DOCTRINE OF REDEMPTION 
 
 lieve that this paradox would have been as dif- 
 ficult of explanation for the Christians of the 
 first century, whether Jews or Greeks, as it is 
 for those of the twentieth. We can afford to 
 raise the question whether or not such a repre- 
 sentation can be consistently held to without its 
 being clearly vouched for by other utterances of 
 Paul. 
 
 5. The nature of God is such that he can for- 
 give sins, provided he metes out punishment to 
 someone, but he cannot forgive sins if punish- 
 ment is not inflicted on someone. This thought, 
 which is the foundation of the usual interpreta- 
 tions of this passage, as well as of the pro- 
 pitiatory theories of the death of Jesus, does 
 violence to our notions of God, and ascribes 
 to him a moral standard far below what 
 Jesus required of men. 172 If it be said that 
 it is distinctly a Pauline teaching, and in some 
 way to be explained on the basis of his rab- 
 binic training, this explanation must account 
 for two facts : first, such an idea finds nowhere 
 
 1Ta Mt. 6:12-15; 18:21-35. Is the difficulty diminished 
 or increased by the fact that the victim was himself in- 
 nocent and therefore not deserving of the punishment? 
 
COSMIC REDEMPTION IOI 
 
 else explicit expression in the utterances of Paul ; 
 and, secondly, the bulk of Paul's teachings on 
 the attitude of God to the sinner shows that at- 
 titude to be one of love, far surpassing human 
 love. 173 
 
 If we approach this passage untrammeled by 
 the interpretation which is usually given it, we 
 observe at the outset that the theme of Romans 
 is not that God has provided salvation through 
 the propitiatory death of Jesus. As first an- 
 nounced, it is as follows : 
 
 "For I am not ashamed of the gospel : for it is 
 the power of God unto salvation to every one 
 that believeth; to the Jew first, and also to the 
 Greek. For therein is revealed a righteousness 
 of God from faith unto faith, as it is written, 
 But the righteous shall live by faith." 174 
 
 The salient points in this statement are that 
 the gospel is the power of God at work for sal- 
 vation through faith on the part of those who 
 accept it, whether they be Jews or Greeks. The 
 
 m On the difficulties presented to our thought by the 
 customary interpretation of this passage, see Sanday, op. 
 cit. pp. 93 f. and Julicher in J. Weiss, Die Schriften des 
 Neuen Testaments, 2 Aufl., Gottingen, 1908, II. 242. 
 
 m Rom. 1:16, 17. 
 
*- % . 
 
 102 
 
 gospel is regarded from the dynamic, not from 
 the sacrificial point of view, that is, if we take 
 the words just as they stand. Analyzing the 
 material lying between these verses and 3 : 21-26, 
 we find that it constitutes a long parenthesis, and 
 that 3:21-26 amounts to a resumption or re- 
 statement of the theme as found in 1 : 16, 17. 175 
 Now if the words righteousness and just be 
 given their ordinary sense according to Paul's 
 usage, and if propitiatory be referred to men and 
 not to God, we have a meaning in these words 
 
 175 In Rom. 1:18-3:20 Paul proves that all men, Jews 
 as well as Gentiles, need salvation from the impending 
 doom. But this long argument has removed the theme of 
 the epistle to a great distance. Hence he states it afresh 
 (3:21-26). In 3:21, 22a there is no essential addition 
 to 1:16, 17. In 3:22b, 23 there is an epitome of 1:18- 
 3 :20, that is, the necessity for salvation on the part of all, 
 Jews and Gentiles. In 3:24-26 there is an answer to 
 the question as to how the salvation referred to has been 
 made and is available for men. This availability rests 
 upon faith in Christ, who by his redemptive act, has ef- 
 fected salvation. Verses 27-31 of Chap. 3 answer objec- 
 tions and expand the thought, "to the Jew first and also 
 to the Greek" (1:16b). With Chap. 4, the argument pro- 
 ceeds in line with the problem of the letter, namely, the de- 
 nying of the claim of the Jew that Judaism presented to 
 men the true and only way of salvation. The absence of 
 the word dtivafus does not eliminate the idea of power, for 
 that notion is involved in faith, which Paul regards 
 dynamically, not intellectually. 
 
COSMIC REDEMPTION IO3 
 
 throughout consistent with Paul's thought. It 
 runs as follows : God set forth Christ as an act 
 for the propitiation of men through faith in his 
 blood for the purpose of showing God's willing- 
 ness, in his forbearance, to accept men as right- 
 eous, despite the sins of the past, for the purpose 
 of showing this plan of acceptance, which he has 
 brought forth at this present time in order to 
 show himself to be fair and good and therefore 
 ready to receive the man who puts his faith in 
 Christ. 
 
 It may be objected that this interpretation 
 gives to the death of Christ purely an ethical sig- 
 nificance. This would be the case, no doubt, if 
 this were Paul's only word on the subject, or if 
 all his other utterances were framed on this 
 model. But neither of these alternatives corre- 
 sponds with the facts. We believe that it has 
 been clearly shown in our study that Paul, in nu- 
 merous instances, spoke of the death of Jesus as 
 a cosmic and dynamic fact, which, along with 
 his resurrection, effected a deliverance of man- 
 kind from the control of the Evil Powers of the 
 cosmos. The significant thing about the repre- 
 sentation in Rom. 3: 21-26, is that it is highly 
 
104 paul's doctrine of redemption 
 
 dramatic and that the purpose of the dramatic 
 presentation is to make clear to men, to show 
 forth to them, God's righteousness, whether 
 righteousness be regarded as an attribute of God 
 or as a God-provided state of acceptance with 
 himself assured to men in Christ. The impor- 
 tant point is that Paul conceives the death of 
 Christ as producing a dramatic effect upon the 
 minds of men, whether we interpret the ultimate 
 effect of that death as a propitiation of God, or 
 as an overcoming of the demonic Powers. 
 
 If this is so, we have in Rom. 3: 21-26, not 
 Paul's primary or fundamental conception of the 
 death of Jesus, but a secondary, or homiletical 
 conception of it. Aside from the part which it 
 played in the actual accomplishment of salvation, 
 it had a subsidiary result in the effect which it 
 produced on the minds of men in their attitude 
 to God. It served to reconcile men to God. 
 Such reconciliation was necessary, because men, 
 under the dominion of Sin, had committed many 
 actual transgressions. These transgressions con- 
 stituted them the slaves and allies of God's en- 
 emy, Sin. God could not count them as his sons, 
 the heirs of his blessedness, so long as they con- 
 
COSMIC REDEMPTION IO5 
 
 tinued their alliance with his foe. This alliance 
 had to be broken and a new one formed. Men 
 had to muster in as God's forces, array them- 
 selves against the demonic Powers, and become 
 positive in their attitude towards the good. But 
 because of their alliance with God's cosmic ene- 
 mies, men knew that his wrath must be visited 
 on them. It had been revealed from heaven. 176 
 In the eschatological catastrophe they would 
 share a fate similar to that which awaited the 
 demonic Powers, to whom they owed allegiance. 
 There was no hope for men in this condition. 
 By their own acts they had constituted them- 
 selves the enemies of God, and there was noth- 
 ing to do but wait for his judgment. They had 
 no reason to think that God would be willing 
 to regard them in any other light than that of 
 enemies. But the death of Christ demonstrated 
 this view to be erroneous. For the death of 
 Christ was an expression, not only of God's love 
 for men in general, but of God's love for men 
 who are hostile to him. 177 This demonstration 
 of God's love was a guaranty of the fact that it 
 was possible for men to shift their allegiance 
 118 Rom. 1:18. m Rom. 5 : 7, 8. 
 
106 paul's doctrine of redemption 
 
 from Satan to God. It constituted therefore the 
 basis of reconciliation. 
 
 As we have said, the idea of reconciliation was 
 not primary in the death of Christ. It was in- 
 cidental. As far as men were concerned it was 
 necessary, but this necessity lay entirely in men. 
 There was nothing whatever from the side of 
 God that required it. Despite the absence from 
 the Pauline writings of any statement to the ef- 
 fect that it was necessary from God's side, inter- 
 preters have predicated a necessity arising out 
 of the nature of the case, so to speak. The 
 very notion of reconciliation, we are told, re- 
 quires an effect to be produced upon both parties 
 to the reconciliation. This theory presupposes a 
 sacrificial significance to attach to the death of 
 Christ, and recognizes but three parties to the 
 transaction — God the injured one, Man the of- 
 fender, Christ the victim. If the demonic Pow- 
 ers be introduced as a fourth factor into the 
 problem, Christ becomes a deliverer, who, in 
 man's behalf, enters the field against them. 
 Can he be at the same time a victim sacrificed 
 to God? The two ideas seem to be mutually 
 exclusive. If Christ was a sacrifice reconciling 
 
COSMIC REDEMPTION 107 
 
 God, then it is inconceivable that he should also 
 be a cosmic Redeemer vanquishing God's ene- 
 mies, the Evil Powers. 
 
 In contemplating the death of Christ, Paul 
 does not think of God as a deity whose wrath 
 must be appeased nor as a judge who must be 
 provided with some extraordinary expedient, by 
 which he may not be too lenient regarding the 
 past violations of his law, and yet at the same 
 time forgive transgressions of that law. Paul 
 regards God rather as a helper, a champion of 
 those who are engaged in an unequal contest, 
 namely, men of flesh and blood contending with 
 an adversary, or rather innumerable adversaries, 
 of a higher order of being, and consequently 
 superior to men both in intellect and power. 
 Christ, God's representative, his chosen cham- 
 pion, goes to the rescue of men. He goes in 
 love and sympathy. The secret plan devised by 
 God for overthrowing these stronger foes was 
 the death of Christ. 178 This therefore was 
 primary. The death of Christ had its necessity 
 not in men, not in men's sins, not in God, but in 
 the wisdom of God as he confronted the task 
 
 178 1 Cor. 2:7-10. 
 
108 PAUL'S DOCTRINE OF REDEMPTION 
 
 of rescuing men from the sovereignty of Satan, 
 under whose power Adam's disobedience had 
 placed them. 
 
 To put his Son at the mercy of the demonic 
 Powers and to permit them to put him to death 
 by the shameful means of the cross was an act 
 of supreme love on the part of God. As indis- 
 putable evidence of that love, it assures men 
 that, if they desire to transfer their allegiance 
 from these Powers of evil to God and thereby be- 
 come sharers in the victory he has wrought over 
 these Powers, there will be no barrier to their 
 doing so, in so far as God is concerned. 
 
 In the foregoing interpretation of this classical 
 passage, all the factors in the redemptive prob- 
 lem are harmoniously related. There is no con- 
 flict between God's wrath and his love, or be- 
 tween his justice and his mercy. His love for 
 man is uniform and his wrath against the Evil 
 Powers is uniform. His wrath against man's 
 transgressions is secondary. It is a consequence 
 of man's alliance with these Powers. God the 
 Father did not punish an innocent sacrificial vic- 
 tim in permitting his Son to die for men, for his 
 death was not a sacrifice propitiating God, but 
 
COSMIC REDEMPTION IO9 
 
 a cosmic encounter. Christ alone could perform 
 this work, because man, in the weakness of sin- 
 ful flesh, was unable to cope with superhuman 
 adversaries. The death of Jesus was therefore 
 vicarious, but its vicarious character was due, not 
 to the fact that God put him to death instead of 
 us, but because only by his death and resurrec- 
 tion could he vanquish our enemies and set us 
 free, and thus make it possible for us to live 
 eternally with God. 
 
 The two passages that, as we have said, should 
 be considered in connection with Rom. 3:21-26, 
 and in the light of the interpretation which we 
 have given to it, are : Gal. 2 : 15-21 and 2 Cor. 
 5 : 1 1-6 : 2. The Galatian passage deals with the 
 question of righteousness; the Corinthian pas- 
 sage, with the question of reconciliation. 
 
 The Galatian passage contains Paul's argument 
 against Peter at Antioch. Over the fact that 
 men attained unto righteousness, or acceptance 
 before God, there was no dispute. The only 
 point of difference between Paul and the Judaiz- 
 ers was as to the means or method by which 
 righteousness was attained to, the alternatives 
 being faith in Christ, or works of the law. 
 
no Paul's doctrine of redemption 
 
 Verses 15-18 contain little more than a repeated 
 asseveration of Paul's contention that righteous- 
 ness was through faith in Christ. The question 
 as to how righteousness, or salvation, is made a 
 possibility in the economy of God is not touched. 
 The discussion is practical, not philosophical. 
 In vss. 19-21, a different idea from that of right- 
 eousness is introduced, namely, that of dying 
 to the law, which is equivalent to dying to Sin, 
 and living to God. This is accomplished, on the 
 one side, by being crucified with Christ, and on 
 the other by being mystically united with Christ, 
 and therefore a partaker of his life-giving power, 
 which, as is shown later, gives to the believer 
 superiority over his cosmic foes. Nowhere does 
 the passage contain an allusion to the death of 
 Christ as a sacrifice which serves to propitiate 
 God. 
 
 There is nothing in this passage which re- 
 quires a modification of the interpretation which 
 we have given to Rom. 3:21-26. On the con- 
 trary, it serves to strengthen it, particularly with 
 respect to the secondary, or homiletic character, 
 which it assigns to the passage. This Galatian 
 passage shows the same dialectic peculiarities 
 
COSMIC REDEMPTION III 
 
 which we have noted in the case of other pas- 
 sages. 179 Here, as in the other instances, Paul 
 begins by using the terminology which the ques- 
 tion at issue required, namely, righteousness 
 through faith in Christ. Having reduced the 
 contention of his opponents to an absurdity, he 
 sets forth the facts of salvation in his own 
 favorite terminology, that of power and life. 
 Without pressing this point unduly, we believe 
 that the dialectic principle, here referred to, is 
 followed in Romans also, only on a broader scale. 
 Aside from the thesis laid down in Rom. i :i6, 
 which defines the gospel in terms of power, the 
 first part of the discussion, that is, from Rom. 
 i \\y through Chap. 7, is carried on largely in 
 the terminology of Judaism, leading terms being 
 righteousness, law, works, Abrahamic sonship, 
 and the like. But with Chap. 8 Paul abandons this 
 terminology and expresses himself in what we 
 believe to have been his favorite nomenclature, 
 power, life, freedom, glory, and in terms connot- 
 ing superiority over the intermediary beings. 180 
 Turning to the Corinthian passage (2 Cor. 
 
 "•Pp. 72 f. 
 
 "• See especially Rom. 8: 2, 6, 10-14, 35~39- 
 
112 PAULS DOCTRINE OF REDEMPTION 
 
 5 : 11-6:2), we find a strong utterance on the 
 reconciling effect of Christ's death in the follow- 
 ing : "And all things are of God, who reconciled 
 us to himself through Christ and gave to us the 
 ministry of reconciliation, to wit, that God was 
 in Christ reconciling the world unto himself, not 
 reckoning their trespasses against them, and giv- 
 ing to us the word, or message, of reconcilia- 
 tion. ,, 181 
 
 We have here another excellent example of 
 that striking characteristic of Paul's thinking to 
 which reference has just been made. Paul is 
 viewing the central fact of the gospel, the re- 
 demptive work of Jesus, not from the standpoint 
 of its philosophic explanation, but from the 
 standpoint of his special dialectic need at this par- 
 ticular time. His problem differs from what it 
 was in Galatians, First Corinthians and Romans. 
 In each of these letters, while the personal inter- 
 est was more or less present, questions of a theo- 
 logical character were thrust into the midst of 
 the debate. In Second Corinthians, on the other 
 hand, Paul is concerned with personal complaints 
 which have been lodged against him, one of these 
 181 2 Cor. s : 18, 19. 
 
COSMIC REDEMPTION 113 
 
 being, as it seems, a suggestion that he is men- 
 tally unbalanced. Paul sees the personal affec- 
 tion and devotion of his spiritual children wan- 
 ing, and he seeks to reinstate himself in their 
 favor. He must win the estranged Corinthians. 
 They must be reconciled to him. This gives him 
 his key — reconciliation. Seizing upon this aspect 
 of the death of Jesus, he uses it with consum- 
 mate skill to his present purpose. He reminds 
 his readers that he must in no sense be regarded 
 as one acting in his personal capacity or for his 
 personal benefit. He is an ambassador of God. 
 His message is one of reconciliation. He says: 
 "On behalf of Christ, therefore, we are am- 
 bassadors, as though God were entreating at our 
 hands: we beseech you, on behalf of Christ, be 
 ye reconciled to God." 182 He all but identifies 
 himself with Christ in his pleading with them to 
 be reconciled to God. The dilemma in which this 
 placed the Corinthians is evident. Their refusal 
 to be reconciled to Paul, as God's ambassador, 
 would amount substantially to a refusal to be 
 reconciled to his principal, God. This would be 
 equivalent to a rejection of Christ, whose re- 
 m 2 Cor. 5:20. 
 
 ow rHsr X 
 
 JJVERSITY J 
 
114 PAULS DOCTRINE OF REDEMPTION 
 
 demptive work was the substance of the recon- 
 ciling message, which God was sending by his 
 ambassador, Paul. 183 
 
 Like the Galatian passage, just considered, 
 this one suggests no modification of the results 
 arrived at in the study of Rom. 3 121-26. It fur- 
 nishes additional evidence in support of our con- 
 clusion that Paul did, at times, regard the death 
 of Christ from a homiletic, or practical, stand- 
 point. When so doing, he conceived of its hav- 
 ing a reconciling effect on men, because it was 
 an expression of God's love for them, in that he 
 permitted his Son to die in their behalf. In this 
 sense and to this extent the death of Jesus has 
 an ethical significance. 
 
 We have concluded our study of the means', or 
 method, by which God made possible the salva- 
 tion of men. The method of effecting salvation 
 corresponded with the nature of salvation. Sal- 
 vation being cosmic, the method of its accom- 
 plishment was cosmic. This method was devised 
 in the beginning, and was wrought out in the 
 unrevealed wisdom of God. It consisted in per- 
 mitting his Son to be put to death by his cosmic 
 
 188 Observe that "us" (2 Cor. 5:18), refers to Paul. 
 
COSMIC REDEMPTION 115 
 
 foes, the demonic Powers, afterward to be res- 
 cued from their control by the superior power of 
 God in the bringing back of his Son from among 
 the dead. This cosmic triumph had special refer- 
 ence to Sin and Death, and was chiefly in behalf 
 of men, for thereby the absolute dominion over 
 men by these Powers was brought to an end. 
 Man thus liberated was placed in position to ap- 
 propriate the superior cosmic power of God for 
 his salvation. There was also a secondary ef- 
 fect attaching to the death of Jesus. As an un- 
 paralleled and unreserved demonstration of 
 God's love for men, it served to lead men to re- 
 pentance and to the service of God and in con- 
 sequence to salvation. 
 
CHAPTER IV 
 
 THE COSMIC POWER OF THE REDEEMER MANIFEST 
 IN THE LIFE OF BELIEVERS 
 
 In this study it has been clearly made out, we 
 believe, that, from Paul's point of view, man's 
 salvation is eschatological, cosmic and dynamic. 
 It is eschatological because it means, fundamen- 
 tally, God's deliverance of men from the im- 
 pending wrath, his transforming of them into his 
 own likeness and nature, and his sharing with 
 them his functions as ruler and judge of the 
 universe. 184 All these experiences pertain to the 
 future. It is cosmic and dynamic, because, in 
 order for God to accomplish these results, it was 
 necessary for him through the exercise of super- 
 human power (8vva/ws), to rescue men from 
 the control of the Evil Powers of the cosmos. 
 As long as men were under the control of these 
 Powers, they would be the victims of the im- 
 pending wrath, because primarily this wrath was 
 
 184 1 Cor. 6:2,3. 
 
 116 
 
REDEEMED LIFE OF BELIEVERS 117 
 
 directed against these Powers. Secondarily, it 
 embraced all who were associated with them in 
 opposition to God. Furthermore, as long as 
 men were subject to these Powers, they would do 
 their bidding, and could not of course attain unto 
 the likeness and nature of God. 
 
 This eschatological character of salvation, and 
 particularly the shortness of the time to elapse 
 before the Parousia of the Son of God, when 
 salvation would be complete, had a pronounced 
 effect upon the Apostle's view of the social or- 
 der. He regarded it as unwise to make new 
 social adjustments, believing it to be proper after 
 conversion, to continue in, and to use, the same 
 relationships in which one was before conversion. 
 If one were a slave before conversion, he was 
 not to take steps for his emancipation, even if 
 freedom were a possibility for him. On the 
 other hand, if he were a freeman when he be- 
 came a believer he was not to sell himself into 
 slavery. 185 The same principle obtained with ref- 
 erence to marriage. If one were unmarried or had 
 lost husband, or wife, it were best not to marry. 
 However, if one were already married at the time 
 
 185 1 Cor. 7:18-24. 
 
Il8 paul/s doctrine of redemption 
 
 of becoming a believer, it were best to continue 
 the marriage relation, especially in view of the 
 fact that it gave the believing husband or wife an 
 excellent opportunity to labor for the salvation 
 of the unbelieving partner. 186 
 
 But, it may be asked, did Paul transfer all the 
 benefits of redemption to the future life? Did 
 salvation mean little more for this life than a 
 waiting for the coming transformation? By no 
 means. The life of the believer here in this 
 world was interpreted as a thorough-going mani- 
 festation and product of that cosmic power of 
 God by which the redemption of the world and 
 of men was being wrought out. Since man's 
 salvation is involved in the ultimate overthrow 
 of Satan and his hosts, the life of the believer 
 becomes a part of the cosmic conflict. God is 
 still the protagonist on the side of the good. 
 Just as, before the redemptive work of Jesus, 
 men played a secondary part in the world's 
 drama, so, after that work has been performed, 
 as it was in the death and resurrection of Jesus, 
 
 1M i Cor. 7:1-17, 25-40. Paul regards his directions in 
 these matters as being reasonable in view of the shortness 
 of the time preceding the Parousia (1 Cor. 7:29-31). 
 
REDEEMED LIFE OF BELIEVERS 1 19 
 
 men are still the agents, or media, through whom 
 the chieftains, God and Satan, operate. The be- 
 lievers are ranged on the side of God. Paul is 
 nothing and Apollos is nothing — simply ministers 
 through whose instrumentality the Corinthians 
 made the transfer of their allegiance from Satan 
 to God, and that only as God ordained. Paul 
 planted and Apollos watered, but God gave the 
 increase. Believers are workers together with 
 God, not simply for their individual salvation, 
 but for the successful carrying out of God's en- 
 tire program of world redemption, and their re- 
 ward is determined by the manner in which their 
 work stands the fiery test of the last day. 187 
 
 It is true, not only that one takes his first 
 steps in the Christian life through the power, or 
 calling of God, 188 but also that, having entered 
 upon it, he is guarded from evil, or the Evil One, 
 by God. 189 The supplying of the Spirit to be- 
 lievers is the work of God, as is the working of 
 miracles by believers. 190 The bodies of believers 
 are not their own to do with them as they please. 
 
 m 1 Cor. 3 :S-i5- 
 
 m i Cor. 1:9; 7:17-24; Gal. 5:8; 1 Thes. 2:12; 4:7; 5:24. 
 
 ""2 Thes. 3:3. 
 
 "•Gal. 3:5. 
 
120 paul's doctrine of redemption 
 
 They belong to God. They are his property, 
 having been purchased by him. They are the 
 temples in which he dwells through the Spirit. 191 
 Even in physical weakness, in persecutions, dis- 
 tresses, and when plagued by some disease oper- 
 ating as a messenger of Satan to beat him down, 
 Paul could exult in the divine power, which made 
 him strong, even superior to his foes. 192 
 
 The thorough participation of the believer in 
 the redemptive process of the cosmos is ex- 
 pressed in many ways by Paul, chief among them 
 being the following expressions : in Christ, the 
 Holy Spirit, freedom from Sin, the Charismata 
 of the Spirit, faith, love, hope. To understand 
 Paul's conception of the Christian life one must 
 penetrate the real significance of these expres- 
 sions. 
 
 Judged by its New Testament usage, the ex- 
 pression, in Christ, is distinctively, though not 
 exclusively, Pauline. 193 By it Paul brings out the 
 
 191 1 Cor. 6:12-20. 
 
 192 2 Cor. 12:7-10; 13:3-5; Phil- 4:ii-i3- 
 
 198 According to Deissmann, it and its equivalents, such 
 as in Jesus, in the Lord, in him, in whom (=Christ), and 
 the like, occur 196 times in the New Testament, 164 times 
 in the Pauline letters. It does not occur in the Synoptic 
 Gospels, James, Second Peter, Jude, or Hebrews. It is 
 
REDEEMED LIFE OF BELIEVERS 121 
 
 cosmic and dynamic union which subsists be- 
 tween the believer and the Redeemer. Christ 
 actually enters into, and is formed in the be- 
 liever. 194 In consequence of this union, the be- 
 liever, while in the body, lives a supernatural 
 life. He no longer lives ; Christ lives in him. 195 
 The life of the natural man has ceased to exist 
 for him. This life of the natural man has its 
 dynamic source in a cosmic Power, or person- 
 ality, namely, Sin. The life of the believer has 
 its dynamic source in a cosmic Power, or person- 
 ality also, namely, Christ, who is superior to 
 Sin. This superiority of Christ over Sin was 
 demonstrated in his death and resurrection. In 
 his death on the cross he died to Sin once, and 
 overcame Sin. In the cosmic, life-giving power, 
 which caused him to live again, he lives in unison 
 with God's world-purpose. 196 He is the dis- 
 penser of God's power for the ends of redemp- 
 
 found eight times in Acts and First Peter, twenty-four 
 times in the Johannine writings, including Revelation. 
 Die neutestamentliche Formel "in Christo Jesu" Marburg, 
 1892, 1 ff. 
 
 194 Gal. 4:19. 
 
 1,6 Gal. 2:17-21. Whether or not Paul's ideal was real- 
 ized by believers our study does not attempt to determine. 
 
 188 Rom. 6:9-11. 
 
122 PAUL S DOCTRINE OF REDEMPTION 
 
 tion. Likewise, the believer, in identifying him- 
 self with Christ by faith, dies to the cosmic 
 Power, Sin. 197 By virtue of the superior cosmic 
 power, with which he makes connection in his 
 union with the Redeemer, the believer lives a life 
 of triumph over Sin. 
 
 It follows, of course, that such a union with 
 Christ as is expressed in the formula, in Christ, 
 was not in any sense incidental to the Christian 
 life. It is not to be put down simply to the ac- 
 count of Paul's mysticism. It is not supplemen- 
 tary to his idea of righteousness, a Pauline idio- 
 syncrasy, so to speak. It is absolutely fundamen- 
 tal and necessary to his redemptive program. 
 "We live/' he writes to the Thessalonians, "if 
 ye stand in the Lord" 198 The inference is 
 plain. If the Thessalonians were not in the 
 Lord, then they were lost, and Paul's labors in 
 their behalf were fruitless. lb this absolute 
 necessity of being in Christ, we have a partial ex- 
 
 197 In Gal. 2:19, Paul says he "died to law." In Rom. 
 6:6, he says "Our old man was crucified (with Christ) 
 in order that the body of Sin might be destroyed, that we 
 might no longer be slaves to Sin." Dying to Law and 
 dying to Sin are synonymous expressions. 
 
 198 1 Thes. 3 : 8. 
 
REDEEMED LIFE OF BELIEVERS 127, 
 
 planation at least of Paul's impetuous and un- 
 compromising method of handling a case of de- 
 fection from Christ, as in Galatia, or of sin, as in 
 Corinth. There could be no compromise, be- 
 cause the difference between him and his op- 
 ponents was not one of opinion simply. To take 
 the course contemplated by them would inevit- 
 ably result in severing that union between them- 
 selves and Christ on which their salvation de- 
 pended. This being Paul's point of view, we 
 can understand why he should become vehement 
 in his efforts to prevent his converts from taking 
 this fatal step. 199 
 
 199 It will perhaps already have been observed that we 
 have given to the formula in Christ a significance differing 
 from that which Deissmann adopted, as a result of his 
 excellent study of the phrase. He considers that it char- 
 acterizes the local relation which is established between 
 the Christian and Christ, Christ being regarded as the 
 element within which the Christian lives, and within which 
 all the manifestations of the unique Christian life find 
 expression. Deissmann believes it to be impossible to 
 decide with certainty whether the local idea is real or 
 simply rhetorical, but inclines to the first alternative. In 
 either case, he regards the formula as the peculiarly 
 Pauline expression for the most intimate communion 
 thinkable of the Christian with the living Christ. Con- 
 cerning the actual character of this communion with 
 Christ, Deissmann holds, the formula furnishes us noth- 
 ing conclusive {Die neutestamcntliche Formel "in Christ o 
 
124 PAUL S DOCTRINE OF REDEMPTION 
 
 In the phrases, in the Spirit, in the Holy 
 Spirit, etc., Paul expresses substantially the same 
 idea as in the formula, in Christ. 200 He uses 
 the term, Spirit, or Holy Spirit, in a variety of 
 expressions such as walking in the Spirit, led by 
 the Spirit, having the Spirit, being in the Spirit, 
 the Spirit being in one, receiving the Spirit, liv- 
 ing by the Spirit. In such expressions Paul uses 
 the words Spirit and Christ without any apparent 
 difference in meaning. In the Spirit the believer 
 has the same cosmic, dynamic power for the 
 overcoming of his foes, as he has in God, or in 
 
 Jesu" Marburg, 1892, pp. 81, 82, 97, 98). We have given 
 it a cosmic and dynamic significance. As such it is not 
 primarily "local." Nor is the idea fundamentally that of 
 communion. Furthermore, Christ is not regarded as "the 
 element, within which the Christian lives, etc." He is re- 
 garded as the divine Redeemer, the Son of God, the 
 channel for the conveying to men of the cosmic redemp- 
 tive power of God, upon which power man's salvation de- 
 pends. It may not be possible to translate the phrase 
 satisfactorily, but such a combination as, in the power of 
 and in union and communion with Christ, seems to ap- 
 proach its meaning very closely. Power, union and com- 
 munion are here given in the order of their importance, 
 the primary idea being power. 
 
 200 For the parallel citations see Deissmann, Die neu- 
 testamentliche Formel "in Christo Jesu," Marburg, 1892, 
 85 ff. Cf. Gunkel, Die Wirkungen des heiligen Geistes, 
 etc., Gottingen, 1888, a.a. O., 97 ff. 
 
REDEEMED LIFE OF BELIEVERS 125 
 
 Christ. Through the power of the Spirit, just 
 as through the power of Christ, the believer lives 
 the ethical life, without which he cannot be 
 saved. 201 
 
 Enough has already been said to indicate that, 
 from Paul's point of view, the life of the be- 
 liever should be a sinless one. 202 We may go 
 further and say that, for him, it was unthink- 
 able that it should be otherwise. When he asks, 
 "Shall we continue in Sin, that grace may 
 abound ?" He replies: "Far be it!" He then 
 proceeds to show why it is impossible. His ar- 
 gument runs as follows: In his death on the 
 cross, Jesus died to Sin once and for all, and 
 thereby conquered Sin. In his resurrection, he 
 asserted once and for all his independence of and 
 his superiority to Sin. Thenceforth he lives to 
 God, which means that Sin has no longer any in- 
 fluence over him. Now, we as believers have 
 
 801 Gal. 5:16-26; Rom. 8:3-9. 
 
 208 To this conclusion Wernle came, as a result of his 
 special study of this question: "That the Christian atti- 
 tude demands no further contact with sin, that the Chris- 
 tian is a sinless man, and as such appears shortly before 
 God at the Judgment Day, is the result of this investiga- 
 tion." Der Christ und die Siinde bei Paulus, Leipzig, 1897, 
 126 f. 
 
126 paul's doctrine of redemption 
 
 re-enacted this drama in our own lives. We have 
 been crucified with Christ. In that crucifixion of 
 our former self we overcame Sin, as far as we 
 are concerned, just as Jesus overcame Sin for 
 the sake of all men. In consequence we are no 
 longer to be enslaved to Sin. But just as Jesus 
 was raised to a new life, so have we been also. 
 We must reckon ourselves, therefore, to be dead 
 to Sin, but alive to God in Christ Jesus. Sin, 
 therefore, is not to reign as a sovereign in our 
 mortal bodies, forcing us to obey its behests. 
 We are not to present our bodies to Sin, for 
 service, but to God, as those who are alive from 
 the dead and therefore superior to Sin inasmuch 
 as Death and Sin are allied in their antagonism 
 to men. 203 
 
 This insistence upon the sinless life was not 
 only a logical necessity in Paul's philosophy of 
 salvation, but, as already indicated, it was an 
 absolute pre-requisite to the inheritance of the 
 future blessedness. Paul keeps this idea con- 
 stantly before the minds of his readers. 204 The 
 
 8,8 Rom. 6:1-14. Cf. also 1 Thes. 3:12; 4^-6; 1 Cor. 
 5:3-13; Col. 3:5-12; Eph. 4:17-24. 
 204 Rom. 6:12-14, 22, 23; 7:5, 6; 8:1-17; 1 Cor. 5:3-5. 
 
REDEEMED LIFE OF BELIEVERS 127 
 
 final destiny of the believer will be determined, 
 not by the fact that he honored Christ, during 
 his earthly life, by assenting to his messiahship 
 and divine sonship, but by the life he has led. 
 God cannot, for our special benefit, even if we 
 have believed on his Son, alter the principles of 
 the cosmic contest, which he is waging with his 1 
 cosmic foes. The sinful life is prima facie evi- 
 dence of alliance with Sin, God's enemy. 205 In 
 order to decide one's fate at the Judgment, it 
 will only be necessary to establish the fact that 
 he has lived a sinful life. Such a person cannot 
 inherit the kingdom of God. 206 This is not un- 
 fair on God's part, 207 since in the cosmic power 
 which he has made available in Christ, or in the 
 Holy Spirit, everyone has at command the means 
 for living the sinless life, and thus being worthy 
 of the inheritance which awaits the sons of God. 
 If men fail to make use of this power, they can- 
 not hold God responsible for their final destruc- 
 tion. God has done his part in providing the 
 
 w Rom. 6:15-23. 
 
 ** 1 Cor. 6 : 9, 10 ; Gal. 5 : 19-21 ; Eph. 5 15. 
 
 107 Rom. 3:5. 
 
128 PAUl/s DOCTRINE OF REDEMPTION 
 
 means of salvation. Each one must make use 
 of them for himself. 208 
 
 The gift of the Spirit was primarily, of course, 
 for the believer's own salvation. But Paul 
 recognizes a secondary effect of the Spirit's pres- 
 ence and power in the life of the believer, in the 
 Charismata, or gifts of the Spirit. These Charis- 
 mata fall into two groups. There are gifts which 
 have to do with the edification of the church and 
 with the conversion of unbelievers, such as the 
 word of wisdom, the word of knowledge, faith, 
 prophecy, discerning of spirits, speaking with 
 tongues, interpreting of tongues. Again, there 
 are gifts which give evidence of the believers' 
 superiority over the demonic Powers in that they 
 are able to perform miracles, particularly in the 
 healing of diseases. 209 
 
 Looked at from the human side of the prob- 
 lem, so to speak, the Christian life is marked by 
 three outstanding characteristics — faith, love, 
 hope. Paul was given to grouping these to- 
 
 308 As salvation is determined finally on the basis of con- 
 duct, in the earthly life, so the extent of one's rewards is 
 determined by his success in turning men to righteous- 
 ness. 
 
 209 1 Cor. 12:1-13:2; 14:1-40. 
 
REDEEMED LIFE OF BELIEVERS 1 29 
 
 gether. 210 Faith is the act wherein the believer 
 transfers his allegiance from Satan to God. On 
 its negative side, this transfer of allegiance is 
 called repentance. On its positive side, it is called 
 faith, or, verbally, to believe on, or in (Greek, 
 into) Christ. Faith in Christ is an act of self- 
 commitment to Christ for salvation, an enlist- 
 ment with him in the cosmic struggle. In believ- 
 ing on Christ one appropriates the divine power, 
 which is at work for the redemption of the 
 world. Because of this fact it constitutes the 
 saving act pre-eminently. 211 Since man's salva- 
 tion is inseparably connected with the redemp- 
 tion of the cosmos, he must be indissolubly 
 united with the power which is to effect this re- 
 demption. This is the meaning of the question, 
 "Who shall separate us from the love (equiva- 
 lent here to power) of Christ? Shall tribulation, 
 
 110 1 Thes. 1:3; 5:8; 1 Cor. 13:13; Col. 1:4, 5- Cf. 2 
 Thes. 1 :3. 
 
 311 The criterion by which one is to know whether or 
 not he is saved is the presence or absence of the Spirit 
 (Gal. 3:2). It is through faith that the Spirit is received, 
 and the evidence of the Spirit is detected by manifestations 
 of cosmic power, as in the working of miracles (Gal. 3:5), 
 or in the freedom of the life from the dominating influ- 
 ence of Sin (Gal. 5:16-25). 
 
130 PAUL S DOCTRINE OF REDEMPTION 
 
 or anguish, or persecution, or famine, or naked- 
 ness, or peril, or sword? . . . Nay, in all these 
 things we are more than conquerors through 
 him that loved us. For I am persuaded that 
 neither death, nor life, nor angels, nor principali- 
 ties, nor things present, nor things to come, nor 
 powers, nor height, nor depth, nor any other 
 creature, shall be able to separate us from the 
 love (or power) of God, which is in Christ Jesus 
 our Lord." 212 
 
 Paul's favorite expression for the ethical life, 
 on its positive side, is love. This quality, or 
 virtue, embraces all that can be desired in con- 
 duct. He who loves fulfills the requirements of 
 the law, and meets all God's demands. 213 Paul 
 cannot urge on his converts too strongly the in- 
 junction to love; to find indisputable evidence of 
 love in them gives him the greatest joy. 214 Love 
 exhibits itself in self-denying regard for the 
 needs, scruples and desires of others. 215 It is 
 the norm of the life of those who are striving 
 for salvation, because it corresponds with the na- 
 
 212 Rom. 8:35-39. 
 
 213 Rom. 13:8-10; Gal. 5:14. 
 214 1 Thes. 4 : 9-12. 
 
 215 1 Cor. 8 : 13 ; 10 : 24—11 : 1 ; 11 : 17—22, 33, 34- 
 
REDEEMED LIFE OF BELIEVERS I3I 
 
 ture of Him to whom they have committed 
 themselves for this salvation. In his great pro- 
 vision for man's salvation God gave evidence of 
 his unbounded love for man. 216 He revealed 
 himself as a God of love. It follows that those 
 who have made common cause with him and are 
 identified with him in the carrying forward of 
 the cosmic program must live in unison with his 
 nature. To use another figure, believers are 
 God's sons. He has sent forth his Spirit into 
 their hearts assuring them of the fact. Being 
 sons, they partake of the nature of the Father, 
 which is love. To live the life of love is there- 
 fore not only necessary but natural to the be- 
 liever. Deeds of love spring by a law of the 
 Spirit from the life of the believers as a normal 
 product, as fruit. 217 Love is an expression of 
 the cosmic power of the same Spirit which pro- 
 duces the Charismata in believers; only love is 
 far more to be desired than any of these striking 
 demonstrations of the Spirit's power. 218 It is 
 the living out of the will, purpose, and, we 
 
 ™ Rom. 5:6-11; Gal. 2:20; Eph. 5:1, 2. 
 
 ™ Gal. 5:16-26. 
 
 m i Cor. 12:310-13:13. 
 
132 PAULS DOCTRINE OF REDEMPTION 
 
 might almost say, life of God in the life of be- 
 lievers. This fact, coupled with the other, al- 
 ready referred to, namely, that the life of love 
 will certainly stand successfully the tests of the 
 Judgment Day, may help to explain why Paul, 
 despite the significance which he attaches to 
 faith, declares love to be greater than faith. 219 
 The importance which Paul attaches to hope is 
 not, as might appear on first thought, exagger- 
 ated. The explanation of this importance is 
 found in the eschatological character of salva- 
 %, tion. Only when this age is past and the com- 
 
 ing age has set in will the saved enter upon 
 the full realization of the blessings of salva- 
 tion. The conditions of the present life are un- 
 desirable. One is beset on every hand by ene- 
 mies, visible and invisible. If salvation affords 
 nothing better than what this life offers, it is not 
 worth while. "If for this life only we have our 
 hope in Christ, we are of all men most miser- 
 able." 22 ° But hope holds out something more 
 than the experiences of this life. It reaches for- 
 ward beyond this life into the future, and makes 
 
 M i Cor. 13:13. 
 
 880 1 Cor. 15:19; cf. also vss. 31, 32. 
 
REDEEMED LIFE OF BELIEVERS 1 33 
 
 the eschatological experiences so real and certain 
 that it becomes possible for one to look with in- 
 difference upon the sufferings of this present 
 life, since they are not to be compared with the 
 glory which shall be revealed in us hereafter. 221 
 
 These three characteristics of the Christian 
 life, namely, faith, hope and love, constitute in 
 PauFs thinking a triangular foundation, on 
 which, if a man rests, his salvation is assured. 
 He can be said to be saved now, in this life, not 
 because the present experience actually consti- 
 tutes a completed salvation, but because it con^ 
 stitutes so thorough-going a certainty of it, that, 
 by an accommodation of terms, the future reality 
 may be put for the present promise and assurance 
 of that reality. Through faith he is united with 
 the world's Redeemer, and has at his command 
 the unlimited redemptive power of God. 
 Through a life of love he gives expression to 
 this divine power and to the divine nature, which 
 he shares. Being thus in his spiritual nature a 
 son of God, he must inherit the blessings which 
 God has prepared for his sons. Through the 
 exercise of hope, by means of which he contem- 
 
 211 Rom. 8: 18, 19; 2 Cor. 4: 17. 
 
134 PAULS DOCTRINE OF REDEMPTION 
 
 plates the glorious transformation which is soon 
 to come, he is enabled, rising superior to his 
 present adversities, to remain faithful to the 
 calling to an eschatological salvation, into which 
 he has been called by God in Christ Jesus. 
 
CHAPTER V 
 
 THE REDEEMER AND THE CONSUMMATION OF THE 
 REDEMPTIVE PROGRAM 
 
 As we have seen, Paul's interest was primarily 
 in that part of the redemptive program which 
 had to do with man's salvation. The questions 
 which bulk large in his letters are such as have to 
 do with the thraldom from which man is saved 
 by the power of God, the future blessedness 
 which is assured him in salvation, the means by 
 which salvation is made a possibility, and the 
 life which the saved lived here on earth while 
 awaiting their complete redemption, namely, the 
 apocalypse of the sons of God. On the more 
 philosophical questions touching the redemption 
 of the cosmos itself Paul has less to say. He 
 tells us comparatively little regarding the nature 
 of the Godhead or the relation of God the 
 Father, God the Son and God the Spirit to the 
 universe of matter. He does little more than 
 name the ranks of the intermediary beings, with 
 
 135 
 
I36 PAUl/s DOCTRINE OF REDEMPTION 
 
 which the underworld and the super-terrestrial 
 regions are inhabited. Little is disclosed of their 
 nature and functions. What the future of the 
 whole is to be is sketched only in the boldest 
 outlines. Yet his utterances on some of these 
 points are sufficiently suggestive and explicit to 
 enable us to follow, with some feeling of cer- 
 tainty, the main currents of his thought. 
 
 His favorite designations for the Redeemer 
 are Jesus, Jesus Christ, Lord, Son of God. There 
 is a striking correspondence between some of the 
 attributes and functions which Paul ascribes to 
 Jesus and those which are ascribed to the Son 
 of Man in Jewish apocalyptical literature. At 
 the same time, Paul does not use the term Son 
 of Man at all. This fact has been adduced by 
 some writers in support of the theory that the 
 term Son of Man was not a current messianic 
 title in the time of Paul or of Jesus, and that it 
 was introduced into the Gospels a considerable 
 time after Paul, as a result of its use in Chris- 
 tian apocalypses. The main line of argument in 
 support of this theory is linguistic, and is based 
 on the contention that the Aramaic equivalent of 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 37 
 
 the term Son of Man, viz., bar nash or bar 
 nasha, had no titular significance, and that it 
 meant simply "man" or "the man." This much 
 discussed question is too large to be entered 
 upon here. It is sufficient to point out that those 
 who deny the possibility of a titular character 
 attaching to the term encounter serious difficul- 
 ties, and their arguments have not thus far been 
 generally convincing. We would point out in 
 particular that perhaps too much weight has been 
 attached to the fact that Paul does not use the 
 term. In explanation of this several reasons sug- 
 gest themselves. First, while Paul ascribes to 
 Jesus nearly every important characteristic which 
 apocalypticism gave to the Son of Man, these all 
 taken together do not make up the Christ of Paul. 
 To Paul Christ is virtually all that the Son of 
 Man is, and much more, for in addition to hav- 
 ing the apocalyptical functions, which were 
 ascribed to the Son of Man, Christ had died and 
 risen from the dead in order to redeem men. 
 As these facts were all-important for Paul's 
 theology, to have designated him the Son of 
 Man would have been to contract and circum- 
 scribe the Christ of his faith. Furthermore, the 
 
I38 PAUL'S DOCTRINE OF REDEMPTION 
 
 term Son of Man was more or less indefinite as 
 far as the identity of the person so designated 
 was concerned. 222 Regarding the identity of 
 Jesus there seems to have been no question, in 
 the time of Paul. Again, it is easily conceivable 
 that the term Son of Man was not well adapted 
 to Paul's Gentile mission. It contained a sug- 
 gestion which was at variance with his high 
 Christology. For him Christ was not primarily 
 the Son of Man, that is, of humanity, but the 
 Son of God. To be sure, he had been born of a 
 woman, and. was clothed with human flesh, but 
 his life in the flesh, as we shall see presently, 
 was only a brief moment in his eternal, cosmic 
 existence. It is not surprising, therefore, that 
 Paul, while placing Jesus in the framework of 
 Jewish apocalypticism, uses a Christological ter- 
 minology which is more definite and clear than 
 the term Son of Man and which expresses more 
 truly Paul's enlarged conception of Jesus. The 
 term Son of God, we are warranted in believing, 
 
 212 For example, "The multitude therefore answered him, 
 We have heard from the law that the Christ abides for- 
 ever, and how sayest thou that the Son of Man must be 
 lifted up ? Who is this Son of Man ?" Jn. 12 134. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 39 
 
 was the term which most fully reproduced his 
 thought. His other favorite terms, Jesus, Jesus 
 Christ, Lord, all carried with them the same 
 connotation as did the term Son of God. 
 
 The Redeemer of men was, to Paul's thinking, 
 a cosmic figure, having the nature, attributes and 
 functions of God. He had pre-existed with God 
 before the worlds were made, and had had a 
 share in their making. 223 To him was commit- 
 ted the task of overthrowing the Evil Powers of 
 the universe and thereby redeeming it, or restor- 
 ing it to God the Father. This redemptive work 
 was inaugurated in the sending by the Father of 
 the Son to earth to make possible man's salva- 
 tion. This took place in an epochal hour of 
 cosmic history, that is, when the fullness of the 
 time came. 224 
 
 That Paul attributed to Jesus an earthly exist- 
 ence is fully made out, for he witnesses both to 
 his birth 225 and to his historical death. 226 He 
 knows also of his betrayal and of his participa- 
 
 828 Phil. 2:5-8; Col. 1:15-17. 
 
 224 Gal. 4 :4 ; Eph. 1 : 9, 10. 
 
 225 Rom. 1:3; 9:5; Gal. 4:4. 
 
 M i Thes. 2:15; Gal. 5 :n ; 6:12, 14; Phil. 2:8. Cf. Case, 
 The Historicity of Jesus, Chicago, 1912, Chap. VI. 
 
I4-0 PAUL'S DOCTRINE OF REDEMPTION 
 
 tion in the Last Supper. 227 Yet how meager are 
 these references to the matchless life of Jesus. 
 One could hardly excuse an indifferent historian 
 for passing over such a career without more ex- 
 tended notice, how much less an enthusiastic de- 
 votee like Paul. Furthermore, it is evident that 
 the things he does mention are not given for any 
 human or historical interest. They all belong to 
 theology, and constitute momenta in the world's 
 redemptive program. This inference is clear 
 enough, but it is further supported by Paul's ex- 
 plicit statement that he ceased to know Christ 
 after the flesh. 228 This means that the earthly, 
 historical Jesus had no vital significance for him. 
 But why should the birth and death of Jesus 
 have greater theological significance for Paul 
 than his life and teaching did? For the modern 
 mind, uninfluenced by Paul, it is not so. The 
 reverse is more apt to be the case, particularly 
 if only that feature of the birth, which Paul 
 brings out, is dwelt on. For it must be borne in 
 mind that Paul does not witness to the virgin 
 birth of Jesus. What he emphasizes is that 
 
 327 1 Cor. 11:23-26. 228 2 Cor. 5:16. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM I4I 
 
 Christ was born under the law, born of a wo- 
 man 229 and that he was fa the likeness of sinful 
 flesh. 230 Just why these particular facts should 
 be of supreme religious significance it is difficult 
 for the modern mind to conceive. The explana- 
 tion lies in the fact that we touch here a very 
 peculiar feature of Paul's theology, one probably 
 that will become clearer to us as we learn more 
 of the religious thought of his day, particularly 
 in the realm of the mystery-religions. He dis- 
 cerned a pronounced correspondence, or parallel- 
 ism, between the ends sought in redemption and 
 the means necessary to attain those ends. Christ 
 was to redeem man from Sin and Death. It 
 was necessary that he should become, in some 
 sense, sin, although he knew no sin. 231 By being 
 made in the likeness of sinful flesh he condemned 
 Sin in the flesh. 232 By becoming subject to 
 
 "•Gal. 4:4. 
 
 230 Rom. 8:3. In Rom. 1:3 he is declared to be "of the 
 seed of David according to the flesh," but no significance 
 is assigned to this fact by Paul. Likewise the author of 
 2 Tim. 2:8 writes: "Remember Jesus Christ risen from 
 the dead, of the seed of David, according to my gospel." 
 But again no use is made of the fact of Jesus' descent 
 from David. 
 
 231 2 Cor. s :2i. 
 
 ™ Rom. 8:3. 
 
142 paul's doctrine of redemption 
 
 Death he redeemed men from Death, a thing 
 which the agents of Death did not forecast, for, 
 had they done so, they would not have crucified 
 the Lord of Glory. 233 He was to save men 
 from Law, another cosmic Power. He, in con- 
 sequence, was born under Law, and somehow, 
 mysterious no doubt to us, he redeemed us from 
 Law, its slavery and curse. 234 
 
 The conclusion seems unavoidable that Paul 
 viewed the earthly life of Jesus not as different 
 from but as a part of his age-long cosmic exist- 
 ence. It had for him no historical meaning ex- 
 cept from the standpoint of cosmic history. 235 
 But if it was insignificant for earthly history, it 
 was all-important for the history of the cosmos. 
 For in his death and resurrection Jesus admin- 
 
 233 1 Cor. 2:7,8. 
 
 234 Gal. 4: 4, 5. 
 
 235 It is possible that the paucity of Paul's references to 
 the earthly Jesus may be in a measure attributable to his 
 unwillingness to concede to his Judaizing opponents any 
 advantage which they might get out of such references. 
 It was one of their principal contentions that their gospel 
 represented the thought of the original Apostles, who had 
 seen and associated with Jesus. They discredited Paul and 
 his gospel because he had not seen Jesus. Paul felt com- 
 pelled to meet that argument, and did so by claiming to 
 have seen the risen Jesus. Whether the turn Paul took 
 here was dialectically justifiable or not we need not con- 
 
CONSUMMATION OF REDEMPTIVE PROGRAM I43 
 
 istered to Satan and his hosts an initial and par- 
 tial defeat, which was to be followed up until 
 the victory was made complete. 
 
 While man has his part to play, as we have 
 shown already, and while, through the Spirit, 
 God also takes part in the earthly conflict, ren- 
 dering indispensable aid to those who commit 
 themselves to him, 236 the cosmic struggle, in its 
 larger proportions, is really carried on in the 
 super-terrestrial regions. Thither Christ has 
 gone by means of his ascension. Exalted to 
 the right hand of God on high, he is given a 
 place superior to all the intermediary beings of 
 the universe. 237 There he is to reign until the 
 work of redemption is complete, that is, until all 
 the cosmic enemies of God have been vanquished. 
 For he must reign until he puts all his enemies 
 beneath his feet, all those hosts of intermediary 
 
 sider. The situation is what we are interested in. It may 
 explain in part Paul's failure to ascribe to the earthly life 
 of Jesus that religious value which the modern man finds 
 in it. But if it constitutes an explanation at all it must be 
 only a partial explanation. The fuller explanation must be 
 found in Paul's fundamental conception of the redemptive 
 work of Christ. 
 
 236 Rom. 8:26, 27. 
 
 287 Eph. 1:20, 21; 4:15; Phil. 2:5-11; Col. 1:17-19. 
 
144 
 
 beings, such as Rule, Authority and Power. The 
 last of these to be completely overthrown is 
 Death. Then comes the end, that is, the end of 
 Christ's redemptive work, the end of his reign. 
 The redemption of the universe complete, all 
 God's enemies destroyed, Christ the Son turns 
 oyer to the Father the redeemed universe, the 
 Son himself to take a place subordinate to the 
 Father, in order that God the Father may be all 
 in all. 238 
 
 Just what the future condition of the earth, 
 considered apart from the rest of the cosmos, is 
 to be is not altogether clear. The passage just 
 cited from Corinthians seems to throw no light 
 on the question. A corresponding passage in 
 Romans seems to point in the direction of a re- 
 habilitated earth, wherein the adverse Powers 
 of Evil will not exert their baleful influence. 
 Although this conclusion does not rest on specific 
 statements, it is strongly supported by the con- 
 sciousness which Paul seems to have of the fact, 
 detecting it apparently by experience, that the 
 whole creation groaneth and travaileth in pain 
 until now, awaiting its deliverance which will 
 
 888 1 Cor. 15 :20-2& 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 45 
 
 come simultaneously with the transformation of 
 the sons of God. 239 
 
 This transformation of the sons of God was 
 the logical outcome of the divine life which the 
 believer entered upon here. The cosmic victory 
 over his foes which was won for him by the 
 Redeemer in his death and resurrection was suffi- 
 cient for the needs of this life, since it enabled 
 the believer to live superior to Sin and thus in- 
 sured him ultimate victory over Death, eternal 
 death being the wages of Sin. Once emancipated 
 from Sin by the power of the Redeemer, and 
 subsequently remaining free from Sin through 
 his own moral earnestness, which was made ef- 
 fective through the use of the divine power me- 
 diated through the Spirit, the believer lived in 
 confident expectation of a complete and final 
 triumph over Death, or in other words of a 
 glorious immortality. The experience of salva- 
 tion which this earthly life afforded him, while 
 it was actual and truly real, was nevertheless only 
 partial, provisional and proleptical. Paul reck- 
 oned that the sufferings of this present time 
 were not worthy to be compared with the glory 
 "Rom. 8:19-22. 
 
146 paul's doctrine of redemption 
 
 which shall be revealed in us. 240 He considered 
 that the light afflictions, which characterize the 
 earthly life, work out for us a far more exceed- 
 ing and eternal weight of glory, while we look 
 not at the things which are seen but at the eter- 
 nal things which are not seen. 241 Even the word 
 righteousness (Suauoovw;) Paul associates closely 
 with these experiences of the future life : "That 
 I may gain Christ and be found in him, not 
 having a righteousness which is of my own 
 achieving through keeping the law, but the 
 righteousness which is by faith in Christ, the 
 righteousness which comes from God as its 
 source upon the basis of faith, in order that I 
 may know him and the power of his resurrec- 
 tion and the fellowship of his sufferings, being 
 conformed to his death, if by any means I may 
 attain unto the resurrection from the dead." 242 
 Despite the fact that the life in Christ here on 
 earth was so realistic to Paul that he could de- 
 clare that he no longer lived, but that Christ lived 
 in him and that the life which he lived he lived 
 in the power of Christ, he nevertheless affirmed 
 
 840 Rom. 8 :i8. 241 2 Cor. 4 : 17, 18. 
 
 848 Phil. 3 :8b-n. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM I47 
 
 most emphatically that this was by no means all 
 of salvation, as the following statement shows: 
 "Not that I have already attained, or am al- 
 ready made perfect, but I press on, if so be that 
 I may lay hold on that for which I was laid 
 hold on by Christ Jesus. Brethren, I count not 
 myself yet to have laid hold : but one thing, for- 
 getting the things which are behind and stretch- 
 ing forward to the things which are before, I 
 press on toward the goal unto the prize of the 
 calling of God in Christ Jesus which is on 
 high." 243 
 
 The earthly life of the believer was passed in 
 hourly expectancy of those future events which 
 would signalize the completion of Redemption. 
 Each day brought salvation nearer. "And more- 
 over, knowing the time (the cosmic moment 
 when "the present age" ceases and "the coming 
 age" begins) that it is already the hour for you 
 to awake from sleep; for now is our salvation 
 nearer than when we believed. The night ("the 
 present age" of darkness) 244 is far spent; the 
 day ("the coming age" of light) is at hand. 
 
 148 Phil. 3:12-14. 
 
 ""1 Thes. 5:4, 5; 1 Cor. 4:5; Col. 1:13; Eph. 5:8. 
 
148 paul's doctrine of redemption 
 
 Let us therefore cast off the works of darkness, 
 and let us put on the weapons of light. 245 Let 
 us conduct ourselves becomingly, as in the day, 
 not in rioting and drunkenness, not in unchastity 
 and wantonness, not in strife and envying. But 
 put ye on the Lord Jesus Christ, and make no 
 provision for the flesh, to fulfill its desires." 246 
 
 Man's salvation in its full realization was in- 
 extricably bound up with those cosmic happen- 
 ings which were to mark the consummation of 
 the world's redemption. Man's salvation could 
 not become complete until those events took 
 place. Chief among these were the Parousia, the 
 Resurrection, and the Judgment with its deter- 
 mining of the destinies of the good and the 
 evil. 
 
 For the idea of the Redeemer's coming to 
 earth Paul used a variety of expressions. 247 The 
 
 245 Note the military term. The figure seems to be that 
 of a sleeping soldier, who on awaking at the dawn of day, 
 quickly lays aside his night garments and puts on his 
 armor in readiness for service. For the believer this 
 military equipment would appear to be the Lord Jesus 
 Christ (Rom. 13:14). 
 
 246 Rom. 13:11-14. 
 
 241 Our expression Second Coming or Second Advent is 
 strictly speaking not warranted by Paul's usage, possibly 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 49 
 
 chief of these are: the Parousia, 248 the Day, or 
 the Day of the Lord, of Christ, etc., 249 the 
 Apocalypse of our Lord Jesus Christ 25 ° and the 
 Apocalypse of our Lord from heaven. 251 In the 
 Pastorals and once in 2 Thessalonians the word 
 appearing (««^av«a) is found. 252 The outstand- 
 ing features of the Parousia are : that Christ will 
 descend on the clouds from heaven with a shout, 
 with the voice of the archangel and with the 
 trump of God. 253 He will be accompanied by 
 the angels of his power in flaming fire. 254 
 
 The significance of the Parousia is that it con- 
 stitutes the supreme manifestation of God's 
 power over his cosmic enemies, in particular, the 
 most formidable of them all — Death. In a mo- 
 ment, in the twinkling of an eye at the last 
 trump, the dead in Christ, those who sleep in 
 
 not by the remainder of the New Testament. Cf. W. B. 
 Smith, Der vorchristliche Jesus, Giessen, 1906. 
 
 848 1 Cor. 15:23; 1 Thes. 2:19; 3:13; 4:15; 5:23; 2 Thes. 
 2: 1, 9. 
 
 *"i Cor. 1:8; 5:5; 2 Cor. 1:14; Phil. 1:6, 10; 2:16; 1 
 Thes. 5:2, 4; 2 Thes. 1:10; 2:2. 
 
 *° 1 Cor. 1 7. 
 
 M1 2 Thes. 1:7. 
 
 w, 2 Thes. 2:8; 1 Tim. 6:14; 2 Tim. 1:10; 4:1; Tit. 2:13. 
 
 *»i Thes. 4:16. 
 
 154 2 Thes. 1:7, 8. Cf. Isa. 66:15. 
 
I50 PAUl/s DOCTRINE OF REDEMPTION 
 
 him, shall rise incorruptible, which is equivalent 
 to saying that thenceforth they are freed from 
 Death, and out of reach of his destructive 
 power. 255 
 
 Paul's view of salvation as a rescue from the 
 Evil Powers and as an impartation to the be- 
 liever of the superior power of God for the 
 overcoming of these evil forces would logically 
 require that only the believers in Jesus, that is, 
 those who have appropriated this power will 
 rise, or come back from the abode of the dead. 
 One cannot be certain as to what Paul thought 
 on this point. In so far as he has expressed him- 
 self he seems to be consistent with the logic of 
 his system. He does not represent the wicked 
 as rising at the coming of the Lord. He dis- 
 tinctly says that it is "those who are asleep 
 through Jesus" whom God will bring with Jesus. 
 
 255 1 Cor. 15:52. In 1 Thes. 4:14 the language is: "If 
 we believe that Jesus died and rose again, so shall God 
 lead (4$ft) with him (Jesus) those who sleep through (8ih) 
 Jesus." The meaning seems to be that God will, by the 
 aid of Jesus, or in company with Jesus, lead back from 
 the abode of the dead and consequently from the power of 
 Death those who have been asleep through Jesus, and 
 therefore still within his power, and presumably beyond 
 the complete power of Death. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 151 
 
 God will make alive the mortal bodies of men, 
 provided the Spirit of him who raised Jesus from 
 the dead dwells in them, for it is through the 
 power of this Spirit that their bodies are made 
 thus alive. 256 If in 1 Cor. 15:52 Paul does not 
 explicitly indicate that the dead who shall rise 
 at Christ's coming are believers, he does so im- 
 plicitly. The passage shows that he has in mind 
 only those who are united with Christ. He 
 divides them into two classes, those who have 
 died and those who are still alive at Jesus' com- 
 ing. Where Paul says that the dead shall rise 
 incorruptible, he can only mean the dead in 
 Christ. 
 
 Those who are alive at the Parousia triumph 
 over Death, just as those do who are brought 
 back from Death's abode by the power of God. 
 They shall be transformed. "This corruptible 
 (the part of us now subject to Death's power) 
 must put on incorruption, and this mortal 
 (equivalent to corruptible) must put on immor- 
 tality. But when this corruptible shall have put 
 on incorruption, and this mortal shall have put 
 on immortality, then shall come to pass the say- 
 
 159 Rom. 8:11. 
 
152 Paul's doctrine of redemption 
 
 ing that is written, Death is swallowed up in vic- 
 tory." 257 
 
 How this is accomplished Paul does not in- 
 dicate further than to say that it is the work of 
 God through our Lord Jesus Christ. The exul- 
 tant language in which this thought is expressed 
 goes to show that in this particular achievement 
 of the Redeemer Paul saw the crowning act in 
 man's salvation. "O Death, where is thy vic- 
 tory? O Death, where is thy sting? The sting 
 of Death is Sin and the power of Sin is the Law, 
 but thanks be to God who giveth us the victory 
 (over all three of these cosmic foes of man) 
 through our Lord Jesus Christ. ,, 258 This trans- 
 formation of those who are alive at the Parousia 
 Paul designates as a mystery (fuxmjpwv). If 
 there was a body of esoteric teaching in Paul's 
 gospel, the probability is that the doctrine of the 
 resurrection and the metamorphosis of believers 
 at the Parousia constituted an important part of 
 it. But this is only to say in another way that 
 Paul's gospel, or doctrine of salvation, had for 
 its central idea the overcoming of Death by 
 
 m 1 Cor. 15:51-54. 
 
 858 1 Cor. 15:55-57. Cf. Isa. 25:8; Hos. 13:14. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 53 
 
 man through the power of the Redeemer Jesus 
 Christ at his Parousia. Through this power 
 man secured a blessed immortality. In brief 
 that is Paul's gospel. That is what he means 
 by salvation. 
 
 It follows of necessity that those who are 
 alive at the Parousia but are not in Christ are 
 destroyed. "When they are saying, Peace and 
 safety, then sudden destruction cometh upon 
 them . . . and they shall by no means es- 
 cape/ ' 259 The exact nature of this destruction 
 it is not easy to determine. It is referred to 
 as death. 260 If this expression is interpreted ab- 
 solutely, it may be given the meaning of anni- 
 hilation. But more probably it is to be inter- 
 preted relatively, and by contrast with the term 
 "eternal life," which occurs along with it. Inter- 
 nal life refers, not simply to eternal existence, 
 but to the joys and blessings which characterize 
 eternal life. So death may refer, not to absolute 
 destruction, but to a condition of relative unhap- 
 piness and misery. Paul probably gave expres- 
 
 258 1 Thes. 5 :3. Cf . Rom. 2 : g ; 6 : 23 ; 1 Cor. 3:17; 5:5; 
 6:9; 15 : 5o ; Phil. 1 : 28 ; 3 : 19. 
 860 Rom. 6 : 21, 23. 
 
154 PAULS DOCTRINE OF REDEMPTION 
 
 sion to this idea when he declared that the 
 wicked shall not inherit the Kingdom of God. 261 
 What is meant by this may be seen in part from 
 the passage: "Or despiseth thou the riches of 
 his goodness and forbearance and longsuffering, 
 not knowing that the goodness of God leadeth 
 thee to repentance? But after thy hardness and 
 impenitent heart treasurest up for thyself wrath 
 in a day of wrath and revelation of the right- 
 eous judgment of God; who will render to every 
 man according to his works : to them that by 
 patience in well-doing seek for glory and honor 
 and incorruption, eternal life : but unto them that 
 are factious, and obey not the truth, but obey 
 unrighteousness, shall be wrath and indignation, 
 tribulation and anguish, upon every soul of man 
 that worketh evil, of the Jew first and also of 
 the Greek; but glory and honor and peace to 
 every man that worketh good, to the Jew first 
 and also to the Greek ; for there is no respect of 
 persons with God." 262 
 
 The terms, wrath, indignation, tribulation and 
 anguish are put over against such terms as 
 glory, honor, incorruption and eternal life, and 
 261 1 Cor. 6 : 9, 10 ; 15 150. *" Rom. 2 14-1 1. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 55 
 
 therefore express the misery of those who fail 
 to inherit the blessings of the saved. Beyond 
 this Paul does not seem to go. Even in his most 
 descriptive utterance on the subject he seems to 
 limit himself to terms indicative of failure to 
 attain to the joys of the blessed: "And to you 
 that are afflicted rest with us, at the revelation 
 of the Lord Jesus from heaven with the angels 
 of his power in flaming fire, rendering vengeance 
 to them that know not God, and to them that 
 obey not the gospel of our Lord Jesus : who 
 shall suffer punishment, even eternal destruction 
 from the face of the Lord and from the glory 
 of his might, when he shall come to be glorified 
 in his saints and to be marveled at in all them 
 that believed ... in that day." 263 
 
 It appears that Paul in his references to the 
 future state of the wicked confines himself to the 
 use of general terms, which are for the most 
 part negative in character. There is no refer- 
 ence to Gehenna, or to a lake of fire, as is the 
 case in the Synoptic Gospels. This fact does not 
 prove, however, that Paul did not believe in the 
 existence of these things. At the same time it 
 
 m 2 Thes. 1:7-10. 
 
I56 PAUI/S DOCTRINE OF REDEMPTION 
 
 does prevent us from affirming with certainty 
 that he did. 
 
 It is likewise with regard to the Judgment. 
 Paul is strikingly indefinite touching the details 
 of it, as compared with the Synoptic Gospels. 
 He gives no descriptive scene of that event. 
 Whether or not he thought of it in the way in 
 which it is pictured in the Gospel narratives it is 
 impossible to say. There can be no question as 
 to his firm belief in the fact of the Judgment. 
 He repeatedly speaks of it, sometimes represent- 
 ing God as Judge, 264 at other times Christ. 265 In 
 one case he seems to pass imperceptibly from the 
 one to the other. 266 In this particular passage 
 moreover it is evident that the Judgment takes 
 place at the time of the Parousia, and it is an 
 important part of that event. Just as we have 
 seen that Christ at his coming will bring from 
 the abode of the dead those who are asleep in 
 Jesus and transform those of his faithful ones 
 who are alive at his coming, so at his coming 
 he will destroy those who are not his. Looked 
 
 264 Rom. 2:2-6; 3:5, 6, 19, 20; 14:10. 
 288 Rom. 2:16; 1 Cor. 4:5; 2 Cor. 5:10. 
 2M 2 Thes. 1:5-10. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 157 
 
 at in the light of their cosmic significance, the 
 two acts are really one. They both constitute 
 the Redeemer's triumph over his cosmic enemies. 
 The believers he rescues from the abode and 
 power of Death. The sinners are destroyed. 
 God gave these sinners the opportunity to pre- 
 pare for the day of wrath, but they refused to 
 take advantage of the salvation provided in the 
 gospel. They in consequence failed to provide 
 for themselves escape from the wrath of God, 
 since they did not become his sons, receive his 
 Spirit and partake of his nature. 
 
 If one desires to penetrate more deeply Paul's 
 thought touching the Parousia, the Resurrection, 
 the Judgment and the destinies of the saved and 
 the unsaved, he must study these questions in the 
 light of the contemporary religious thought of 
 Paul. Jewish apocalyptic presents many paral- 
 lels. 267 The large part which was played by 
 eschatology in the mystery-religions of the 
 Graeco-Roman empire in this period, as well as 
 in other forms of religious expression, makes it 
 probable that Paul's thought on these problems 
 
 ""Bousset, Die Religion des Judentums, 2 Aufl., Berlin, 
 1906, 294 ff., 308 ff., 474 ff. 
 
158 paul's doctrine of redemption 
 
 of the future would find expression in forms 
 which were intelligible and agreeable to his audi- 
 tors. That this was the case we have indirect 
 evidence in the fact that these problems of the 
 future seem not to have been the basis of con- 
 troversy. Some members of the Corinthian 
 church, how many we do not know, had doubts 
 regarding the resurrection. Paul's reply to their 
 questionings indicates that these skeptics were 
 not a menace to the church, as though they were 
 propagandists, having the denial of the resurrec- 
 tion as one of their chief tenets. The Thessa- 
 lonians had questionings regarding those who 
 had fallen asleep, and also perhaps regarding the 
 time when the Parousia would take place. But 
 this only goes to show how fully they accepted 
 the doctrine of the Parousia, and presumably all 
 that went with it in Paul's preaching. For it 
 was to these Thessalonians that Paul wrote re- 
 minding them how they had turned from idols to 
 serve a God living and true and to wait for his 
 Son from the heavens. 268 
 
 The probability is that the absence of detailed 
 statements regarding such important facts as 
 
 ■"i Thes. 1:10. 
 
CONSUMMATION OF REDEMPTIVE PROGRAM 1 59 
 
 the Parousia, the Resurrection, the Judgment and 
 the future state of the good and the evil finds its 
 explanation to a great extent in the fact that 
 these ideas encountered little opposition from 
 those to whom Paul preached. In many quar- 
 ters, both among Jews and Pagans, men were 
 endeavoring to flee from the wrath to come. To 
 a considerable degree that was the unifying re- 
 ligious thought of the time. If we are right in 
 giving to Paul's idea of salvation a dynamic and 
 cosmic significance, then we may say with con- 
 siderable probability that Paul found a ready re- 
 sponse to his eschatology among the common 
 people of the Grseco-Roman empire, both Jews 
 and Pagans, for demonology was common 
 among both classes. 
 
 Regarding the destiny of the believers we have 
 already spoken in Chap. II. 269 It remains only 
 to observe that in contemplating the glorious 
 future which awaits the faithful, Paul expresses 
 himself with moderation and reserve. One has 
 only to compare the Pauline epistles with the 
 Book of Revelation, or with the extra-canonical 
 apocalyptical writings to be impressed with this 
 
 ■» Pp. 33-48. 
 
l60 PAUl/s DOCTRINE OF REDEMPTION 
 
 fact. The apocalypses make much of the external 
 features of the blessed state, what might be 
 called its materialistic aspect. They give elab- 
 orate descriptions of the city beautiful, with its 
 street of gold, gates of pearl, etc. They portray 
 the appearance of the redeemed, whom the writ- 
 ers have seen in vision, showing how, when 
 transformed, they may be mistaken for superior 
 beings. The angelic choir, the great white 
 throne, the elders, the beasts, the book of judg- 
 ment, the Lamb slain from the foundation of 
 the world — all these are set forth before the 
 reader in graphic detail. Paul on the contrary 
 makes no use of such materialistic representation. 
 He appears to be concerned not with the en- 
 vironment of the redeemed but with their actual 
 condition or state. He sums up this in two 
 general expressions — glory and conformation to 
 the likeness of Christ. This conformation to the 
 likeness of Christ in particular means assimila- 
 tion to the nature of God, who becomes all in 
 all. This stands for the completion of the cosmic 
 cycle. Men, or certain of them, were ordained 
 from the first by God to attain to this cosmic one- 
 ness with God. This marks the completion of 
 
CONSUMMATION OF REDEMPTIVE PROGRAM l6l 
 
 the cosmic cycle. The cosmic conflict comes to 
 an end. God's enemies are all subdued. Har- 
 mony and peace pervade the universe. The 
 dualism gives place to a divine oneness, which is 
 God. 
 
SELECTED BIBLIOGRAPHY 
 
 Baur, F. C. Das manichaische Religionssystem, 
 Tubingen, 1831. 
 
 Gfrorer, A. F. Das Jahrhundert des Hells, Stutt- 
 gart, 1838. 
 
 Hilgenfeld, A. Der G alaterbrief , Leipzig, 1852. 
 
 Lipsius, R. A. Die paulinische Rechtfertigungs- 
 lehre, 1853. 
 
 Zeitschrift f. wiss. Theologie, 1858, i860, 1866. 
 
 Mori son, James. A Critical Exposition of the 
 Third Chapter of Paul's Epistle to the Romans, 
 London, 1866. 
 
 Weiss, B. Lehrbuch der bibl, Theologie des N. T., 
 Berlin, 1868. 7 Aufl., 1903. Eng. trans., 1888. 
 
 Lightfoot, J. B. St. Paul's Epistle to the Gala- 
 tians, London and Cambridge, 1869. 
 
 Schurer, Emil. Lehrbuch der neutestament- 
 lichen Zeitgeschichte, Leipzig, 1874. 2 Aufl., 
 Geschichte des judischen Volkes im Zeitalter 
 Jesu Christi, Bd. I, 1890; II, 1886; 3 und 4 
 Aufl., Bd. I, 1 901; 4 Aufl., Bd. II, 1907; III, 
 1909. 
 
 Holsten, C. Das Evangelium des Paulus, Berlin, 
 1880. 
 
 163 
 
164 SELECTED BIBLIOGRAPHY 
 
 Weber, F. System der altsynagogalen Theologie, 
 
 Leipzig, 1880. 2 AufL, Judische Theologie, 
 
 1897. 
 Klopper, Albert. Der Brief an die Colosser, Ber- 
 lin, 1882. 
 Spitta, Friedrich. Der zweite Brief des Petrus 
 
 und der Brief des Judas, Halle, 1885. 
 Everling, Otto. Die paulinische Angelologie und 
 
 Ddmonologie, Gottingen, 1888. 
 Gunkel, Hermann. Die Wirkungen des heiligen 
 
 Geistes, u. s. w., Gottingen, 1888. 
 Holtzmann, H. J. Hand-C 'ommentar sum Neuen 
 
 Testament, Freiburg, 1889. 2 Aufl., 1891, 1892. 
 Deissmann, Adolph. Die neutestamentliche For- 
 
 met "in Christo Jesu," Marburg, 1892. 
 Charles, R. H. The Book of Enoch, Oxford, 
 
 1893. 2d Edition, 1912. 
 Kabisch, Rich. Die Eschatologie des Paulus, Got- 
 tingen, 1893. 
 Sanday and Headlam. A Critical and Exegetical 
 
 Commentary on the Epistle to the Romans, 
 
 New York, 1895. 
 Holtzmann, H. J. Lehrbuch der neutestament- 
 
 lichen Theologie, Freiburg und Leipzig, 1897. 
 
 2 Aufl., hrsg. von A. Julicher und W. Bauer, 
 
 Tubingen, 191 1. 
 Wernle, Paul. Der Christ und die Sunde bei 
 
 Paulus, Leipzig, 1897. 
 
SELECTED BIBLIOGRAPHY l6$ 
 
 Sieffert, Friedr., Meyer Kritisch-exegetischer 
 Kommentar iiber d. N. T. Der Brief an die 
 Galater. 9 Aufl., Gottingen, 1899. 
 
 Weiss, B., Meyer Kritisch-exegetischer Kommen- 
 tar iiber d. N. T. Der Brief an die Romer. 
 9 Aufl., Gottingen, 1899. 
 
 Cheyne and Black. Encyclopedia Biblica, New 
 York and London, 1899-1903. 
 
 Wernle, Paul. Die Anf'dnge unserer Religion, 
 Tubingen und Leipzig, 1901. 2 Aufl., 1904. 
 Eng. trans, of 1st Edition, The Beginnings of 
 Christianity, 2 vols., New York and London, 
 
 1905. 
 Bruckner, Martin. Die Entstehung der paulin- 
 
 ischen Christ ologie, Strassburg, 1903. 
 Volz, Paul. Judische Es chat ologie, Tubingen und 
 
 Leipzig, 1903. 
 Zeitschrift f. d. neutestamentliche Wissenschaft, 
 
 1903, 1905. 
 Bousset, Wilhelm. Die Religion des Judentums, 
 
 Berlin, 1903. 2 Aufl., 1906. 
 Wrede, W. Paulus, Halle, 1904. Eng. trans., Paul, 
 
 London, 1907. 
 Schmidt, Carl. Koptisch-Gnostische Schriften, 
 
 Leipzig, 1905. 
 Zahn, Theodor. Kommentar sum Neuen Testa- 
 ment. Der Brief an die Galater. Leipzig, 
 
 1905- 
 
1 66 SELECTED BIBLIOGRAPHY 
 
 Smith, W. B. Der vorchristliche Jesus, Giessen, 
 1906. 
 
 Weiss, Johannes. Die Schriften des Neuen Tes- 
 taments, Gottingen, 1906-7. 2 Aufl., 1908. 
 
 Bousset, Wilhelm. Hauptprobleme der Gnosis, 
 Gottingen, 1907. 
 
 Julicher, Adolph. Paulus und Jesus, Tubingen, 
 1907. 
 
 Meyer, A. Wer hat das Christentum begriindet, 
 Jesus oder Paulusf Tubingen, 1907. Eng. 
 trans., Jesus or Paul? London and New York, 
 1909. 
 
 Deissmann, Adolph. Licht vom Osten, Tubingen, 
 1908. 2 u. 3 Aufl., 1909. Eng. trans., Light 
 from the Ancient East, New York and Lon- 
 don, 1910. 
 
 Bauer, Walter. Das Leben Jesu im Zeitalter der 
 neutestamentlichen Apokryphen, Tubingen, 
 1909. 
 
 Burton, E. D., Smith, J. M. P., and Smith, G. B. 
 Biblical Ideas of Atonement, Chicago, 1909. 
 
 Clemen, Carl. Religionsgeschichtliche Erkldrung 
 des Neuen Testaments, Giessen, 1909. Eng. 
 trans., Primitive Christianity and Its N on- Jew- 
 ish Sources, Edinburgh, 191 2. 
 
 Dibelius, Martin. Die Geisterwelt im Glamben 
 des Paulus, Gottingen, 1909. 
 
 Dobschutz, Ernst v., Meyer Kritisch-exegetis- 
 
SELECTED BIBLIOGRAPHY 1 67 
 
 cher Kommentar iiber d. N. T. Die Thessa- 
 
 lonicher-Briefe, 7 Aufl., Gottingen, 1909. 
 Granbery, J. C. Outline of New Testament 
 
 Christology, Chicago, 1909. 
 Weiss, Johannes. Paulus und Jesus, Berlin, 1909. 
 
 Eng. trans., Paul and Jesus, London and New 
 
 York, 1909. 
 Feine, Paul. Theologie des Neuen Testaments, 
 
 Leipzig, 1910. 2 Aufl., 191 1. 
 Reitzenstein, R. Die hellenistischen Mysterien- 
 
 religionen, Leipzig und Berlin, 19 10. 
 Weiss, Johannes, Meyer Kritisch-exegetischer 
 
 Kommentar iiber d. N. T. Der erste Korin- 
 
 therbrief. 9 Aufl., Gottingen, 1910. 
 Zahn, Theodor. Kommentar sum Neuen Testa- 
 ment. Der Brief des Paulus an die Romer. 
 
 1 u. 2 Aufl., Leipzig, 1910. 
 Weinel, Heinrich. Biblische Theologie des Neuen 
 
 Testaments, Tubingen, 191 1. 2 Aufl., 1913. 
 Case, S. J. The Historicity of Jesus, Chicago, 
 
 1912. 
 
INDEX OF SCRIPTURE REFERENCES 
 
 Matthew : 
 
 6:13-15 100 
 
 18:21-35 100 
 
 26:2 93 
 
 Mark: 
 14:1 
 
 Luke: 
 2:41 
 22:1 
 22:3 
 
 23 
 
 John: 
 2:13, 
 6:4 ... 
 ":55 • 
 12:1 .. 
 12:34 •• 
 13:1 .. 
 13:2, 27 
 
 i8:39 • 
 19:14 • 
 
 Acts: 
 12:4 
 
 93 
 
 93 
 93 
 83 
 
 93 
 93 
 93 
 93 
 138 
 93 
 83 
 93 
 93 
 
 93 
 
 Romans : 
 
 1:1 24 
 
 1-3 139* 141 
 
 Romans (Cont.) : 
 
 i:4 55 
 
 1:8 2 
 
 1:16 25 
 
 1:16, 17 101, 102 
 
 1:16— $ in 
 
 1:17 99 
 
 1:18 39, 105 
 
 1:18-23, 28 28 
 
 1:18—3:18 22 
 
 1:18—3:20 14, 102 
 
 1:20 2 
 
 1 :25 1 
 
 1:32 30 
 
 2 :2-6 156 
 
 2:3-9 40 
 
 2:4-11 154 
 
 2:5, 8 39 
 
 2:9 153 
 
 2:12 8 
 
 2:14 29 
 
 2:16 156 
 
 3:5 •• 127 
 
 3:5, 6, 19, 20 156 
 
 3:5, 25, 26 25, 98, 99 
 
 3:6 2 
 
 3:i9 2 
 
 3:2i-22a 99, 102 
 
 3:21-26 57, 58, 86 
 
 96—110, 114 
 
 169 
 
170 
 
 INDEX OF SCRIPTURE REFERENCES 
 
 Romans (Cont.) : 
 
 3 :22b-23 102 
 
 3:23 8 
 
 3:24 25 
 
 3:24-26 , 102 
 
 3:25 8 
 
 3:26 99 
 
 3:27-31 I°2 
 
 4 102 
 
 4:i3 2 
 
 4:23-25 54 
 
 4:24 55 
 
 4:25 8 
 
 5 " 
 
 5—7 27, 32 
 
 5:6-11 131 
 
 57,8 24, 105 
 
 5:8, 9 38 
 
 5:9 39 
 
 5:io 54, 55 
 
 5:12 30 
 
 5:12, 14, 16 8 
 
 5:12-21 6, 7, 27, 47 
 
 5:i5 56 
 
 5:15-18, 20 8 
 
 5:i7-2i 44 
 
 5 :2i 30 
 
 6 11 bis, 12 
 
 6:1-14 126 
 
 6:6 122 
 
 6:8—10 54,55 
 
 6:9-11 121 
 
 6: io, 12 47 
 
 6:12 29 
 
 6:12-14 28 
 
 6:12-23 28 
 
 6 112-14, 22, 23 126 
 
 Romans (Cont.) : 
 
 6:13 29 
 
 6:15 8 
 
 6:15-23 127 
 
 6:16 31 
 
 6:16, 21, 23 30 
 
 6:21, 23 153 
 
 6:23 6, 24, 29, 153 
 
 7 11 bis, 12 
 
 7:1 12 
 
 7:3-4 54 
 
 7:5 29 
 
 7 :5, 6 126 
 
 7:5, 13 30 
 
 7:24, 25 14, 47 
 
 7:25 29 
 
 8 41-46, in 
 
 8:1-4 42 
 
 8:1-17 126 
 
 8:2, 6, 10-14, 35-39... in 
 
 8:3 29, 141 bis 
 
 8:3-9 125 
 
 8:3, 32 25 
 
 8:4-8 30 
 
 8:9-11 47 
 
 8:10 42, 43 
 
 8:11 44, 55, 151 
 
 8:14-16 45 
 
 8:17-19 45 
 
 8:18 146 
 
 8:18, 19 133 
 
 8:18-39 1 19 
 
 8:19-22 145 
 
 8:19-23 22 
 
 8 :20 1 
 
 8:20, 21 33 
 
 8:20-25 45 
 
INDEX OF SCRIPTURE REFERENCES 
 
 171 
 
 Romans (Cont.) : 
 
 8:21-39 47 
 
 8:23 43 
 
 8:26, 27 45, 143 
 
 8:28, 29 46 
 
 8 :29 46 
 
 8:31-39 25 
 
 8:34 54, 55 
 
 8:35-39 130 
 
 8:39 24 
 
 9:5 139 
 
 9 :22-24 39 
 
 10:3 • 99 
 
 10:9 55 
 
 11:25-36 14 
 
 12:2 15, 22 
 
 12:19 39 
 
 13:8-10 130 
 
 13:11-14 148 
 
 13:14 148 
 
 H:9 54 
 
 14:10 156 
 
 14:15 84 
 
 15:16 24 
 
 I Corinthians: 
 
 i:7 149 
 
 1 :8 149 
 
 1:9 19 
 
 1:10—2:16 74 
 
 1:13 74 
 
 ■ 1:17, 18 74 
 
 1:18, 21-23 81 
 
 1 :20 15 
 
 1 :20, 21 80 
 
 1 :2i 2 
 
 I Corinthians (Cont.) : 
 
 1 :2i, 24, 30 80 
 
 i :22 80 
 
 1 '-23, 24 74 
 
 1 :24 81 
 
 1:27, 28 2 
 
 2:2 74 
 
 2:4, 5 38, 82 
 
 2:5 80 
 
 2:6 22, 80 
 
 2:6, 7 80 
 
 2:6-8 15, 56 
 
 2:7, 8 142 
 
 2:7-10 107 
 
 3:5-15 119 
 
 3:i7 153 
 
 3:18 15 
 
 3:21-23 41 
 
 3 :22 2 
 
 4:5 147, 156 
 
 4:9 2 
 
 4:20 82 
 
 5:1-8 92 
 
 5:3-5 126 
 
 5:3-13 126 
 
 54 82 
 
 5:5 27, 39, 149, 153 
 
 57 92 
 
 5:10 2 
 
 5:i3 94 
 
 6:2, 3 2, 46, 116 
 
 6:9 153 
 
 6:9, 10 127, 154 
 
 6:12-20 120 
 
 6:14 55 
 
 6:18 8 
 
 6:19, 20 95, 96 
 
172 
 
 INDEX OF SCRIPTURE REFERENCES 
 
 I Corinthians (Cont.) : 
 
 6:20 94 
 
 7:1-17, 25-40 118 
 
 7:17-24 119 
 
 7:18-24 117 
 
 7-23 94, 96 
 
 7:28, 36 8 
 
 7:29, 31 118 
 
 8:4 2 
 
 8:9-13 8 
 
 8:11 84 
 
 8:13 130 
 
 10:19-21 84 
 
 10 :20 85 
 
 10:24—11:1 130 
 
 10 :25 84 
 
 11:17-22, 33, 34 130 
 
 11:23-26 140 
 
 12:1 — 13:2 128 
 
 12:310—13:13 131 
 
 13:13 I29> 132 
 
 14:1-40 ,. .. 128 
 
 I4:iO 2 
 
 15:14, 17 55 
 
 15:19, 3i, 32 132 
 
 15:20-23 44 
 
 15:20-28 17, 144 
 
 15:21, 22 6, 7 
 
 15:23 149 
 
 15:24-26 33 
 
 15:24-28 4 
 
 15:25, 26, 55 27 
 
 15:28 3 
 
 15:34 8 
 
 15:49 46 
 
 J 5:50 153, 154 
 
 15:51-54 152 
 
 I Corinthians (Cont.) : 
 
 15:52 150, 151 
 
 15:55-57 14, 152 
 
 II Corinthians: 
 
 1:14 149 
 
 2:16 9 
 
 4:4 15, 22 
 
 4:i4 *..-. 55 
 
 4:i7 133 
 
 4:i7, 18 146 
 
 5:10 156 
 
 5:11 — 6:2... 109, 111,114 
 
 5:i4, 15 54 
 
 5:16 140 
 
 5:18 114 
 
 5:18, 19 112 
 
 5:20 113 
 
 5:21 141 
 
 7:io 2, 9 
 
 11:3 7 
 
 11:7 ,.. 24 
 
 12:7-10 120 
 
 13:3-5 120 
 
 Galatians : 
 
 1:1 55 
 
 i:3-5 61 
 
 1 'A 15, 25 
 
 1:6 76 
 
 2:15-21 109, in 
 
 2:17-21 121 
 
 2:19 122 
 
 2:20 131 
 
 3:1-6 66 
 
 3 :2 129 
 
 3:2-5 73 
 
INDEX OF SCRIPTURE REFERENCES 
 
 173 
 
 Galatians (Cont.) : 
 
 3:5 "9, 129 
 
 37—4:7 66 
 
 3:i3 61, 64 
 
 3:i3, 14 72 
 
 3:14 72 
 
 3:iS 68 
 
 3:16 67 
 
 4:1, 2 68 
 
 4:2, 3 7i 
 
 4:3 68, 69 
 
 4:3-5 61 
 
 4:3-7 65 
 
 4:4 25, 139, 141 
 
 4:4, 5 72, 142 
 
 4:5, 6 45, 72 
 
 4:9, 3i 25 
 
 4:19 121 
 
 4:21-31 67 
 
 5:i, 13 25 
 
 5:8 119 
 
 5:n 77, 139 
 
 5:i4 130 
 
 5:16-25 129 
 
 5:16-26 i25> 131 
 
 5:19-21 127 
 
 5:24 30 
 
 6:12 78 
 
 6:12, 14 139 
 
 6:14 77 
 
 Ephesians : 
 
 1:3-23 86 
 
 1:4 2 
 
 I -9, 10 139 
 
 1:11 87 
 
 1:19, 20 87 
 
 Ephesians (Cont.) : 
 
 1:20 55 
 
 1:20, 21 143 
 
 1 121-23 87 
 
 1 :2i 15 
 
 2 :2 22 
 
 2:2, 7 15 
 
 3:9 1 
 
 4:i5 143 
 
 4:17-24 126 
 
 5:i, 2 131 
 
 5:5 127 
 
 5:8 147 
 
 5:i6 65 
 
 6:12 15, 24 
 
 Philippians : 
 
 1 :6, 10 149 
 
 1 :20 9 
 
 1:28 153 
 
 2:5-8 139 
 
 2:5-" 143 
 
 2 :8 139 
 
 2:12, 13 23 
 
 2:16 149 
 
 2 :27, 30 9 
 
 3:8b-n 146 
 
 3:9 99 
 
 3:10, 11 54 
 
 3:12-14 147 
 
 3:i9 153 
 
 3:20, 21 44, 46 
 
 4:"-i3 120 
 
 Colossians : 
 
 1:3-23 86 
 
 1:4, 5 129 
 
174 
 
 INDEX OF SCRIPTURE REFERENCES 
 
 Colossians (Cont.) : 
 
 i :6 2 
 
 1:11-13 88 
 
 1:13 147 
 
 1:15-17 139 
 
 1:15-20 1 
 
 1:15-23 88 
 
 1:17-19 143 
 
 1:17-20 54 
 
 1:26, 27 89 
 
 2:11 '. 90 
 
 2:15 90, 91 
 
 2:20 2 bis 
 
 3:5-12 126 
 
 3:9 90 
 
 4:5 65 
 
 I Thessalonians : 
 
 1:2-10 35 
 
 1 :2, 8, 9 24 
 
 1:3 129 
 
 i:5 38 
 
 1:10 39, 55, 158 
 
 2:12 119 
 
 2:14-16 78 
 
 2:15 78, 139 
 
 2:19 149 
 
 2:19, 20 37 
 
 3 :8 122 
 
 3:12 126 
 
 3:i3 149 
 
 4:1-6 126 
 
 47 119 
 
 4:9-12 130 
 
 4:i3-i8 37 
 
 4:i4 54, 150 
 
 4:i5 149 
 
 I Thessalonians (Cont.) : 
 
 4:16 149 
 
 5:i, 2 37 
 
 5:2, 4 149 
 
 5:3 153 
 
 5:4, 5 147 
 
 5:8 129 
 
 5:9 25, 39 
 
 5:9, 10 37 
 
 5:23 149 
 
 5 :23, 24 37 
 
 5:24 119 
 
 II Thessalonians: 
 
 1 :3 129 
 
 i:5-io 37, 156 
 
 i:7 149 
 
 1 7, 8 149 
 
 1:7-10 155 
 
 1 :io 149 
 
 2:1, 9 149 
 
 2:1-12 37 
 
 2:2 149 
 
 2 :8 149 
 
 3:3 119 
 
 I Timothy: 
 
 2:14, 15 7 
 
 3:16 89, 91 
 
 6:14 149 
 
 II Timothy: 
 
 1 : 10 149 
 
 2:8 141 
 
 4:1 149 
 
 Titus : 
 2:13 
 
 149 
 
INDEX OF SCRIPTURE REFERENCES 
 
 175 
 
 Hebrews 
 2:14 
 11:28 .. 
 
 27 
 93 
 
 I Peter: 
 
 1:18, 19 96 
 
 Revelation : 
 5:9 
 
 The Old Testament 
 
 96 
 
 Genesis : 
 2:16, 17 7 
 
 3:1-24 
 
 Deuteronomy : 
 247 
 
 Job: 
 28 
 
 94 
 
 10 
 
 Proverbs : 
 8:22-31 10 
 
 Isaiah : 
 
 257, 8 27 
 
 25:8 152 
 
 66:15 149 
 
 Hosea : 
 13:14 152 
 
 Apocryphal Books. 
 
 4 Ezra (2 Esdras) : 
 
 37 
 
 7:11, 12 
 
 7:118 
 
 8:53 
 
 8 
 
 8 
 
 8 
 
 27 
 
 Ecclesiasticus 
 25 :24 
 
 Testament of Levi: 
 18 
 
 27 
 
 Baruch : ' 
 21 :23 27 
 
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 of religion. In it are described the various new religious organiza- 
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 during the past century. The Brahma, Prarthana, Arya, and Deva 
 Samajes, the Ramakrishna Movement, Theosophy, the Bharata 
 Dharma Mahamandal, the Caste and Sect Conferences, the Social 
 Reform Movement, and the efforts of Muhammedans, Parsis, Jains 
 and Sikhs to accommodate their systems to the needs of modern 
 times are all dealt with in turn. Portraits of the leaders are included 
 in the volume. The original basis of this work is the Hartford 
 Lamson Lectures on the Religions of the World, though in its printed 
 form the material has been revised and enlarged. 
 
 Vital Elements of Preaching 
 
 By Arthur S. Hoyt, Professor of Homiletics and 
 Sociology in Auburn Theological Seminary, and 
 Author of "The Work of Preaching" and "The 
 Preacher." Cloth, i2mo. $1.50 net. 
 
 The Work of Preaching, one of Dr. Hoyt's former books, deals with 
 the sources and formation of the sermon for the present age. The 
 Preacher, still another of his works, places emphasis upon a vital 
 spiritual personality in giving the. message. This volume touches 
 the temper of the man both as to the truth and the lives of his hearers. 
 "Preaching," writes Dr. Hoyt in his preface, "is a social virtue. 
 Nothing can be more fundamental to the preacher than his human- 
 ity. The deepest needs and desires of the age must be felt in his 
 life if his word interprets aright the gospel of the new man. " 
 
 The author here discusses the psychology of preaching, though 
 without formal and philosophic analysis. He always has in mind 
 the question, How shall we speak so as to help men into the largest 
 life? 
 
 PUBLISHED BY 
 
 THE MACMILLAN COMPANY 
 
 <64-66 Fifth Avenue 
 New York 
 
Social Christianity in the Orient: The Story of a Man, a 
 Mission and a Movement 
 
 By John E. Clough. Written down for him by his wife, 
 Emma Rauschenbusch Clough. Illustrated. Cloth, 
 i2mo. $1.50 net. 
 
 " The Christian world was thrilled over thirty years ago by the story 
 of Dr. Clough's work. Now for the first time we have opportunity to 
 study his methods, to get at the social, economic and religious principles 
 which lay behind it." — VV. H. Faunce, D.D., President of Brown Uni- 
 versity. 
 
 "Dr. Clough was one of the founders of the modern era in missions. 
 Before him the purpose largely had been to produce a western type of 
 Christianity in Oriental lands. Dr. Clough caught a vision of the 
 transforming of peoples. Upon the foundation of the crude village or- 
 ganization which he found he built a Christianity of Oriental type. 
 His method of baptizing converts from heathenism, thousands at a time, 
 on credible profession of faith in Christ, has profoundly affected the 
 methods of Christianity in India and other lands. In this book we have 
 a graphic description of his ideas and methods and experiences." — E. F. 
 Merriam, D.D., Managing Editor of the Watchman-Examiner. 
 
 The Gospel of Jesus and the Problems of Democracy 
 
 By Henry C. Vedder, Professor of Church History in 
 Crozer Theological Seminary and Author of " Socialism 
 and the Ethics of Jesus." "The Reformation in Ger- 
 many," etc. Cloth, i2mo. $1.50 net. 
 
 "We need a reconstructed theology. The theology of all churches has 
 been dominated by monarchical ideas; it needs to be recast in the mould 
 of democracy; it has been permeated with ideas of social privilege such 
 as were unfavorable when aristocracy ruled the world; it needs to be 
 restated in terms of equal rights." These sentences from Dr. Vedder's 
 preface at once show his viewpoint. The Gospel and the Awakening 
 Church, The Problem of Social Justice, The Woman Problem, The 
 Problem of the Child, The Problem of the Slums, The Problem of Vice, 
 The Problem of Crime, The Problem of Disease, The Problem of Pov- 
 erty, The Problem of Lawlessness — these are the topics of the ten 
 chapters. The book is undoubtedly one of the most important con- 
 tributions to the study of present day religion that has yet been pub- 
 lished. 
 
 PUBLISHED BY 
 
 THE MACMILLAN COMPANY 
 
 Publishers 64-66 Fifth Avenue New York 
 
NEW BOOKS ON RELIGION 
 
 The Man of Nazareth 
 
 By FREDERICK L. ANDERSON 
 
 Cloth, i2mo, $1.00 net 
 
 This is a study of the life of Christ written not for theologians, but 
 for the average man and woman. The most important problems about 
 Jesus and his career and the conditions of his time are related with a 
 simplicity that will commend the book to those who find so much of 
 religious writing vague and unsatisfactory. Dr. Anderson has not 
 sought to solve disputed questions, but rather to present in a clear 
 light the broad and generally accepted facts of the Saviour's life, and 
 while there is no ponderous show of learning the volume is undoubt- 
 edly the result of many years of hard study and application to the 
 subject. 
 
 Live and Leam 
 
 By WASHINGTON GLADDEN 
 
 Cloth, i2mo, $1.00 net 
 
 An exceedingly practical little book is this one in which the distin- 
 guished clergyman and writer seeks to impress upon his readers the 
 necessity of getting possession of themselves. Learning how to see, 
 how to think, how to speak, how to hear, how to give, how to serve, 
 how to win and how to wait — these are the author's themes. The 
 chapters are interesting because of the happy fashion in which Dr. 
 Gladden clothes his thoughts ; they are valuable in that they contain 
 the wise counsel of a mature mind in which are arranged and stored 
 the products of a long experience. The work is especially suited to 
 young people — of the high school age, for example. It will assist 
 them to obtain and maintain a proper adjustment toward life. It will, 
 however, be read with no less profit by all whose minds are open, who 
 are willing to learn, whether they be sixteen or sixty. 
 
 THE MACMILLAN COMPANY 
 
 Publishers 64-66 Fifth Avenue New York 
 
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