From: Paul Toseland (patoseland1@cableinet.co.uk)
Date: Sat Jul 29 2000 - 14:25:16 EDT
On 25 July 2000 at 8.37 AM -0400 Carl W. Conrad wrote:
>I think a question here that is very much worth raising is why the negativeCarl, sorry I've been a bit slow in taking up this thread.I think you are right here;
>particle MH rather than OU is used with LOGIZOMENOS. The "reckoning" or
>"calculating" implicit in the participle is evidently not a simple fact but
>somehow contingent? Is it an expression of intent or will? "not intending
>to impute ...?) I'm asking this as a question, because I think the fact
>that we have MH here rather than OU is perhaps very significant.
The key theological foundation of the argument of 2 Corinthians is the
new
covenant. Paul introduces the topic in 1:18-22, though he presupposes
it even
in 1:3-7. His cancellation of his planned to visit was not irresponsible,
as some
had claimed (1:17), because God is faithful to the new covenant.
All the
covenantal promises have already been fulfilled in Christ: NAI EN AUTWi
GEGONEN. hOSAI GAR EPAGGELIAI QEOU, EN AUTWi TO NAI. The
Corinthians nonour the God of the new covenant whenever in their liturgy
they
pronounce the Amen. As a consequence of the covenantal promises, God,
who
has annointed and sealed the Corinthians, having purchased them together
with
Paul for Christ (EIS CRISTON; cf. 1 Cor 6:20), is confirming (BEBAIWN)
that the
transaction will be completed (which under Attic law) he is required
to do), since
he has paid the deposit (ARRABWN), the Spirit in their hearts.
In 3:6, Paul declares himself to be DIAKONOS KAINHS DIAQHKHS, and he
goes on to argue that his bold response to the recent crisis was made
possible
by the fact that the Corinthians enjoy the blessings of the new covenant:
for
unlike Moses, he has no need to wear a veil; the Corinthians are not
harmed in
any way by a direct encounter with the glory of God. On the contrary,
such
encounters result in their transformation into the image of Christ
(3:7-18).
Only those who are EN CRISTWi enjoy the blessings of the new covenant,
which
include the gift of the Spirit, and a vivified 'heart of flesh', as
opposed to a 'heart
of stone', which is incapable of keeping the terms of the covenant
(Ezek 11:19;
36:26; cf. 2 Cor 3:3; cf. Gal 3:10). The term KAINH DIAQHKH is itself
almost
certainly derived from Jer 38(31):31 LXX. Jer 31:31-34 reads,
The time is coming," declares the LORD, "when I will make a new covenant
with the house of Israel and with the house of Judah. It will not
be like the
covenant I made with their forefathers when I took them by the
hand to lead
them out of Egypt, because they broke my covenant, though I was a
husband to [65] them, [66]" declares the LORD. "This is the covenant
I will
make with the house of Israel after that time," declares the LORD.
"I will put
my law in their minds and write it on their hearts. I will be their
God, and they
will be my people. No longer will a man teach his neighbor, or a man
his
brother, saying, `Know the LORD,' because they will all know me, from
the
least of them to the greatest," declares the LORD. "For I will forgive
their
wickedness and will remember their sins no more." (NIV)
It is becoming recognised increasingly that the OT traditions concerning
the return of Israel from exile and the granting of a new covenant
lie at
the heart of Paul's theology. These traditions include the promise
of a
Davidic Messiah whowill lead the new exodus and rule over Israel forever
(e.g. Jer 23:3-6; 30:3-9, 21; 33:4-26). Isaiah describes the return
as a new
creation (Isa 43:18-19; with the LXX cf. 2 Cor 5:17). These promises
therefore subsume the promises of the Abrahamic covenant (cf. Gal 3:14.)
The covenantal promises, including forgiveness of sins, are granted
not to
the whole world, but only to the faithful remnant of Israel,
the Seed of Abraham,
that is, to Christ (Gal 3:16). Individuals participate in these promises
through
their union with Christ, which is effected through baptism (Gal 3:26-29).
The
believer continues to enjoy these blessings, including the indwelling
of the
Spirit, only by remaining 'in Christ' (cf. 2 Cor 5:20; 6:1).
Therefore it is impossible that MH LOGIZOMENOS AUTOIS TA
PARAPTWMATA AUTWN (2 Cor 5:19) should express a simple,
unconditional fact, that (because of the crucifixion) God does not
'reckon' the
transgressions of the world against them. The blessing of justification
is
granted only to those who are in Christ, to those who remain faithful
to Christ.
So I would like to translate, 'not wishing to reckon their transgressions
against
them', if that is not stretching the scope of MH? Cf. Ezek 33:10-11.
Regards.
Paul Toseland (PhD Bristol)
Post-doctoral student
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