Month: September 2013

Louden Downey, εκφρασις, and Phil 3.13-14

For a multitude of reasons, one of my favorite movies is “A Few Good Men.” Jenn and I, for a while, watched it as a weekly (or at least bi-monthly) ritual. Along with eating pizza. And quoting the entire movie. One of the more tragic exchanges in the movie is the cross-examination of Pfc. Louden Downey, especially right near the very end of it, which goes like this:

Ross: Now you say your assault on Private Santiago was the result of an order that Lt. Kendrick gave in your barracks room at 16:20, am I right?
Downey: Yes sir.
Ross: But you just said that you didn’t make it back to Windward Barracks until 16:45.
Downey: Sir?
Ross: If you didn’t make it back to your barracks until 16:45, then how could you be in your room at 16:20?
Downey: You see, sir, there was a blowout…

And it goes downhill from there (fast). I say it’s tragic because Downey quickly realizes that he’s put himself in an inescapable position, one that has dire consequences, all the while believing he’s done the right thing. You’d have to see it, if you haven’t already.

In 2011, I attended the famed British New Testament Conference, that year held at the campus of University of Nottingham. For those unfamiliar with it, the Conference holds a handful of main sessions on random (but profound) topics and a number of seminar-like sessions devoted to specific topics in the NT. In the latter, the sessions could involve 1) seasoned scholars communicating their recent findings on a given subject or 2) doctoral students seeking an audience (and feedback) for their research topic.

One difficulty with these sessions is making choices, for a handful of topics might all sound interesting but their respective times overlap. I remember that year illustrating that very problem–i.e. there were a lot of good-sounding topics and many of them conflicting with each other, thus making my decisions difficult. One of the decisions, however, was easy to make and it fortunately did not overlap with another session. The topic (or, title of the paper): “Pressing on Towards the Goal: Ekphrasis in Phil 3:13-14 and the Aim of Philippians.” For us nerdy NT folk, such topics can be enticing.

The gist of the presentation was: 1) εκφρασις is a rhetorical device used as “a descriptive speech which vividly brings before the eyes [of the audience] the subject shown [by the speaker]”; 2) Paul’s letter to the Philippians elucidates a particular message for its audience, one that is to be grasped and implemented; 3) while the metaphor of Phil 3.13-14 is brief, it is used by Paul to illustrate concisely his overarching point; 4) thus, Phil 3.13-14 is an example of εκφρασις. Or to quote the presenter: “Paul is using vivid language to bring before the eyes of his audience an image of himself as a runner aiming his life singularly at the goal of gaining Christ.”

I have no real issues with the first three points of the argument, especially points 2 and 3. In fact, I appreciate what this reading does for understanding the letter as a whole. My beef, however, is with the final point. “Why?”, do you ask? Two related reasons: provenance and chronology. A third reason might be, weak (or unsubstantiated) assumptions, but I’ll leave those alone for now.

Throughout the presentation, the speaker (we’ll call him, “Joe”) used εκφρασις as though it were common-coin in the ancient world, especially among rhetoricians and thus knowable (and usable) by Paul. However, the above definition comes from a chap called, Aelius Theon and it is found in his book entitled, Progymnasmata. I should point out that “Joe” knows this to be the case, for he cites Theon’s work when he gives the definition. My problem is that “Joe” nowhere argues a case for Paul’s knowledge of Theon’s definition; he simply assumes that Paul uses it.

Moreover, what “Joe” does not disclose is that, on best guesses, Theon’s teaching (and writing) on rhetoric–and thus specifically the rhetorical use of εκφρασις–post-date Paul’s letter to the Philippians. So, if (according to the presenter of the paper) Theon’s teaching on the rhetorical use of εκφρασις post-dates Paul’s letter to the Philippians, how can we accept the conclusion that Paul uses εκφρασις–as defined by Theon–in his letter? This, to me, looks a lot like the Louden Downey problem all over again. My hope is that “Joe’s” (full) dissertation spells things out a bit more, thus avoiding this dilemma. I’ll have to wait and see, once he finishes it.

trying to see it from all sides, and not just from the stands

This is something I wrote for my brother early last year. It’s a brief(ish) exposition on John 3.16–the favorite verse placarded at football games. This exposition was mostly me thinking out loud. I’m completely open to further insights and/or criticisms.


1. Historical Setting
The meeting with Nicodemus takes place early in Jesus’ public ministry.  To summarize: in Galilee, Jesus calls a small handful of disciples; with his disciples and mother, Jesus attends a wedding-feast in Cana (of Galilee), at which point he performs his first miracle—although the source or cause of the miracle is known only by the disciples; he then makes a short stay in Capernaum (15 miles east of Cana) before traveling roughly 80 miles south to Jerusalem, in order to attend the Passover.  However, instead of celebrating Jesus is enraged by what is being done in the Temple, and his actions bring him into immediate conflict with the religious elite.

It is on the heels of this conflict that the meeting with Nicodemus occurs.  Since 2.23 says Jesus remained in Jerusalem for the Passover, and since 3.22 says Jesus and his disciples traveled into the region of Judea, and since the encounter with Nicodemus falls between these passages; it is safe to assume that the conversation takes place while Jesus is still in Jerusalem.  Whether or not the conversation occurred specifically in the Temple proper, we cannot be absolutely sure; it seems reasonable enough to assume that it happened somewhere within the Temple complex.

With regard to the meeting itself, two points should be noted.  First, Nicodemus comes with an awareness of the “signs” (or miracles) that Jesus performed in the Temple (see 2.23).  We can assume either that news about the “signs” quickly spread to Nicodemus or that he himself witnessed the “signs.”  Second, Nicodemus meets with Jesus at night, most likely in an attempt to safeguard himself from the Jews, those angered by Jesus’ previous statements (see 2.18-20; cf. 19.38).  Although it is entirely possible that Nicodemus came to Jesus at night because it would ensure an “uninterrupted conversation” (Beasley-Murray 1987: 47).  Both of these points (i.e. “signs” and night-visit) will be crucial when we come to the question of theological themes.

2. Literary Relationship
John 3.1-21 is both preceded and followed by a discussion of Jesus’ identity, a discussion that pervades the entire Gospel narrative and one that has a specific goal (see 20.30-31).  At the start of chapter 1, we read a theological summary of Jesus’ true identity, one that remains virtually unknown to many throughout the narrative.  (Only the readers of the Gospel have knowledge of Jesus’ true identity).  Following this we read various testimonies about Jesus, although they tend to be quite vague and even cryptic.  Moreover, it becomes apparent in these instances that those testifying about Jesus are unaware of the full implications of what they are saying.

In chapter 2, we find illustrations of Jesus’ identity revealing itself in what he is able to do—e.g. water into wine, prophesying, performing signs and wonders.  It is here that we find evidence of the disciples (and others witnessing the words and deeds of Jesus) as not fully aware of Jesus’ true identity; they simply marvel at what he does.  In one text, John provides a parenthetical statement about the disciples’ later understanding of the events they witness now—see e.g. 2.20-22 (cf. 12.16).  Then, following the dialogue with Nicodemus, we have John the Baptizer’s testimony about Jesus’ identity, although once again we are confronted with vague and cryptic remarks (see 3.22-36).  However, despite the vagueness, these testimonies function as clues for understanding Jesus’ identity as the Gospel unfolds.

Between the descriptions of what Jesus is able to do and who he is, there is a discussion of why Jesus came.  This specific discussion is the dialogue between Nicodemus and Jesus, where the conversation begins with a question of identity but quickly moves to the topic of purpose.  To say this differently: we see how Jesus’ identity is necessarily connected with his role in God’s plan of salvation, a plan that remains hidden but is being revealed in and through Jesus.  Absolutely central to this conversation is the dilemma of how one is able to know Jesus’ true identity and purpose, and it is here we find a necessary distinction between ways of knowing.

3. Logical Structure
Based on the content and flow of the passage, John 3.1-21 divides fairly evenly.  In the first half (3.1-11) we have Nicodemus (and ostensibly a select group of Jews—many of the pronouns in this section are plural) expressing a particular view of who Jesus is.  It becomes obvious that this view is inadequate or even faulty, and the failure stems from an improper way of understanding or interpreting reality.  In the second half (3.12-21) we have Jesus (and ostensibly his disciples—cf. 3.11 and Jesus’ use of “we”) expressing an alternate view, one that is perfectly adequate or reasonable—and not simply because Jesus is the one giving it.  It is adequate or reasonable because it is consistent with the proper way of understanding or interpreting reality, and in this case that proper way is shaped by God’s revealed wisdom.

4. Theological Themes
In terms of order, the first theme to recognize is the tension between darkness and light.  As noted earlier, Nicodemus “came to him [Jesus] at night” (3.2).  While it might be historically the case, John’s interest in the time of the encounter is more theological.  John has already used “darkness” as a description for the state of the world at the time of Christ’s incarnation, which he further describes as “light” coming into the world (see 1.4-5, 9-10).  Moreover, the “darkness” is portrayed as unable to know (or comprehend) the “light,” and as a result the “darkness” rejects the “light.”  The sting of 3.11 is that while Nicodemus and some of the Jews are sympathetic to Jesus because of his deeds (cf. 2.23; 3.2b), they remain opposed to him because they reject his testimony concerning who he is (see Lincoln 2005: 152).  This introduces the second theme.

John 2 ends with Jesus not trusting those who only came to him because of the “signs” he performed (see Haenchen 1984: 1.192), a theme that reappears in the Gospel (e.g. 4.46-48; 6.14-15, 25-27).  In short: faith dependent upon “signs” (or miracles) is neither a stable nor adequate faith (see Bultmann 1971: 131).  Moreover, such faith operates according to a particular way of understanding or interpreting reality—especially the things of God—and this way is insufficient.  However, it is this faith (or belief) and this particular way of understanding that stand behind Nicodemus’ question and dialogue with Jesus.  Nicodemus understands only on a superficial (tangible?) level, which therefore hinders his ability to understand Jesus’ (hidden) meaning.  For Jesus, true belief (or true faith) is about seeing beyond the “signs” and coming into the presence of the one who has the power and authority to perform them (see 6.32-40, 51-58).

This (in)ability to see beyond the superficial represents the third theme: the tension between ignorance and knowledge.  Jesus’ refusal to trust those only seeking “signs” is said to be rooted in his knowledge of “what was in man” (2.25), which suggests a knowledge of identity and purpose, whereas Nicodemus’ failure to understand Jesus’ teaching is rooted in an improper way of knowing.  In other words: Nicodemus is ignorant of God’s revelation in Jesus whereas Jesus has full knowledge of God’s wisdom.  To put it yet another way: Nicodemus attempts to know God’s wisdom via human efforts or reasoning (bottom-up), while Jesus says such wisdom can only be known by God’s revelation (top-down).  Thus, only by a transformation of mind can one know God’s wisdom and thereby his salvation, which results in entering the kingdom (see 3.3, 5; cf. 3.13; Rom 12.1-2; 1 Cor 2.10-12).  Hence, one must be “born from above” (3.3).

Closely associated with this is the last theme: the tension between death and (eternal) life.  Throughout the conversation the emphasis falls on (eternal) life, with death being primarily an implication (cf. 3.16, which contains the only [direct] reference to death in the entire passage).  It is worth noting that the discussion on (eternal) life occurs in the context of God’s kingdom, God’s revelation, God’s salvation in Jesus, and the appropriate way for understanding all of these things.  Moreover, it is no mistake that only here in John’s Gospel is (eternal) life necessarily linked with Jesus’ identity and purpose (see Brown 1971: 1.147; Ridderbos 1997: 136-39) and true belief in Jesus’ identity and purpose as the only way to (eternal) life (cf. Acts 4.12).  We see this in 3.14b where Jesus affirms: “it is necessary for the Son of Man to be lifted up”, with the reason for the necessity given in 3.15: “so that whoever believes in him might have eternal life.”  Thus, the possibility of (eternal) life is dependent upon Christ being “lifted up” (i.e. crucified) and participation in that (eternal) life is dependent upon belief in both the purpose and work of Christ.

a peculiar omission

In the introduction to the Holman Christian Standard Bible (HCSB), it announces the following:

The Bible is God’s revelation to man. It is the only book that gives us accurate information about God, man’s need, and God’s provision for that need. It provides us with the guidance for life and tells us how to receive eternal life. The Bible can do these things because it is God’s inspired Word, inerrant in the original manuscripts.

Fair enough. Standard apologetics on the nature of the Bible. This then is followed with:

The Bible describes God’s dealings with the ancient Jewish people and the early Christian church. It tells us about the great gift of God’s Son, Jesus Christ, who fulfilled Jewish prophecies of the Messiah. It tells us about the salvation He accomplished through His death on the cross, His triumph over death in the resurrection, and His promised return to earth. It is the only book that gives us reliable information about the future, about what will happen to us when we die, and about where history is headed.

Once again, fair enough–although there are a couple implications that I would dispute. In general, though, it’s Bible basics 101. But it was because of this paragraph that I was a bit troubled. Not one mention of the Holy Spirit. I think I recall something about the Holy Spirit playing some sort of role in God’s overall plan… And I think there was a dude called, Paul who talked a bit about that role in some random letters… I’ll have to get back to you on that.

Sarcasm aside, it was the peculiar omission of the Spirit’s role as a part of what the Bible describes that bothered me. I thought: “Surely, the HCSB intro has something more substantial to say about the Spirit.” Fortunately (sort of), further down, in the “translation philosophy” portion of the intro, the HCSB does says this:

Often called ‘word-for-word’ (or ‘literal’) translation, the principle of formal equivalence seeks as nearly as possible to preserve the structure of the original language. It seeks to represent each word of the original text with an exact equivalent word in the translation so that the reader can see word for word what the original human author wrote. The merits of this this approach include its consistency with the conviction that the Holy Spirit did inspire the very words of Scripture in the original manuscripts.¹

But guess what? You know the next time the Spirit shows up in the HCSB intro? Nowhere! Seriously?! You’re going to reduce the role of the Spirit simply to inspiring the writers/original manuscripts? Poor form, guys. Poor form.

¹ With a statement like that, one wonders why the driveling Driscoll didn’t blather on about this translation instead of the ESV.