Saturday, July 9, 2022

Haley Goranson Jacob on Participation in Christ's Resurrection in Romans 6 and Colossians 2-3

In Rom 6:4-8:

 

Paul refer specifically to participation in Christ’s resurrection in Romans 6:5 albeit implicitly) and participation in Christ’s resurrection life in Romans 6:8. In Romans 6:5 Paul says σύμφυτοι γεγόναμεν, meaning “planted together” or, as most contemporary translations suggested, “united with.” Some may contend that Romans 6:5 does not contain participatory motifs, whether in reference to participation in the death or the resurrection of Christ, because Paul’s reference is to a status or existence rather than an event. However, as Campbell rightly notes, “participation language remains apt since the verse refers to the state of being associated in common experience—the death of Christ. Thus, the phrase underscores the participation in which believers partake; they are joined with Christ in the co-experience of his death” (Campbell [Paul and Union with Christ: An Exegetical and Theological Study] 2012: 229).

 

This implicit point is made explicit in Romans 6:8. There Paul writes: εἰ δὲ ἀπεθάνομεν σὺν Χριστῷ, πιστεύομεν ὅτι καὶ συζήσομεν αὐτῷ, The only difference between Paul’s sentiment in Romans 6:5 and Romans 6:8 is that in Romans 6:5 he refers to participation in the resurrection of Christ, and in Romans 6:8 he refers to the life of Christ. But both expressions refers to the same reality: the believer no longer participates in the dominion of sin but in the dominion of Christ. Believers are raised to new life in Christ and thus share in the vocation of Christ. Yet Paul’s reference here is not to believers’ status as those who have new life but to their active participation in the resurrection life of Christ. In dying with Christ, believers are raised with Christ to a life which they actually live with Christ. And the life of Christ in which believers share is one in which Christ, the Messiah, reigns as such and as the new Adam. (Haley Goranson Jacob, Conformed to the Image of His Son: Reconsidering Paul’s Theology of Glory in Romans [Downers Grove, Ill.: IVP Academic, 2018], 137-38)

 

On this concept in Colossians:

 

The reality of this transfer and its implications are elaborated throughout Colossians. Moreover, the language used to do so bears significant resemblance to Paul’s language in Romans 6:4-8; 8:17-30, where he describes the new union through the various συμ-/συν-compounds that pertain to dying, being buried, rising, living, and sharing glory with Christ. Interestingly, few commentators acknowledge the significance of these συμ-/συν-compounds for Paul’s (or the writer’s) theology in Colossians. As in Romans 6:4, participation with Christ occurs through believers dying with Christ (Col 2:20; ἀπεθάνετε σὺν Χριστῷ), being buried with the Son (συνθαπτω) in baptism, and “raised with him [συνεγειρω] through faith in the power of God” (Col 2:12, 3:1). Believers were formerly dead in their sins and are now alive with Christ (2:13; συζωοποιεω); their lives are now “hidden with Christ” (3:3; κεκρυπται συν τω Χριστω). And having been raised with Christ (συνεγειρω), believers can expect to appear in glory with Christ (3:4; σὺν αὐτῷ φανερωθήσεσθε). (Ibid., 162)