Andrei Orlov’s Latest Title, “The Glory of the Invisible God,” is Now Available

The latest book from my doctoral advisor, Andrei A. Orlov, has been published and is now available for purchase with T & T Clark, entitled, The Glory of the Invisible God: Two Powers in Heaven Traditions and Early Christology. I had the privilege of editing this volume while working as Dr. Orlov’s research assistant, so I am excited to finally see it in print. For those of you who are interested in early Judaism and Christian origins, you will likely enjoy this fascinating contribution to the scholarly conversations surrounding the development of earliest Christology. This book is situated squarely within the ongoing conversations regarding the nature and origins of early Christology. Dr. Orlov describes the work as follows:

“The book explores transferals of the theophanic attributes of the divine glory from God to Jesus in the synoptic gospels through the spectacles of the so-called “two powers in heaven traditions.” The application of the two powers terminology to early Christian texts is regarded by some as an anachronistic application that could distort the intended original meaning of these sources. Yet, the study argues that such a move provides a novel methodological framework that enables a better understanding of the theophanic setting crucial for shaping early Christology. The terminology of “power” can be seen as an especially helpful provisional category for exploring early Jewish and Christian theophanies, where the deity appears with the second mediatorial figure. In these accounts the exact status of the second person who appears along with the deity often remains uncertain, and it is difficult to establish whether he represents a divine, angelic, or corporeal entity.

The book offers a close analysis of the earliest Christian theophanies attested in the baptism and transfiguration stories of the synoptic gospels. The study demonstrates that Jesus’ divine identity was gradually developed in the New Testament materials through his endowment with God’s theophanic attributes. Such endowment is clearly demonstrated in the account of Jesus’ transfiguration, where Jesus’ metamorphosis is enveloped in the features of the visual paradigm as well as the details of its conceptual counterpart—the aural trend applied in the depiction of God’s voice. The study suggests that the earliest Christology emerges from this creative tension of the ocularcentric and aural theophanic molds, in which the deity steadily abandons its corporeal profile in order to release the symbolic space for the new guardian, who from then on becomes the image and the glory of the invisible God.”

In The Glory of the Invisible God, Orlov not only provides us with thought-provoking treatments of these all too familiar gospel stories, but promises to be an engaging dialogue partner in the ongoing pursuit of the origins of earliest Christology. Those who are interested in the book who will be attending the 2019 Annual Meeting of the Society of Biblical Literature in San Diego will be able to purchase it at the conference discounted rate at the T & T Clark booth in the convention center. For all others you can purchase the book through T & T Clark here.

Tolle lege!

My Paper Accepted for the 2019 SBL Synoptic Gospels Section, entitled, “The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1.”

I am happy to announce that my paper entitled, “The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1,” has been accepted for presentation in the Synoptic Gospels program unit for the 2019 Annual Meeting of the Society of Biblical Literature in San Diego in November. I will also be presenting an early version of the paper at the 2019 Upper Midwest Regional Meeting of the SBL in Minneapolis next month. The title and abstract are as follows:

“The Beautified Feet of Jesus: The Isaianic Renarrativization of Synoptic Tradition in Luke 7:36-8:1”

The tradition of ‘the woman with the ointment’ as it is transmitted in the synoptic gospels survives to us in two substantially different iterations (Mark 14:3-9; Matt 26:6-13; Luke 7:36-50). The Matthean iteration shares the same substantial form from Mark, taking place at the end of Jesus ministry before his passion, in Bethany in Simon the Leper’s house immediately preceding Jesus’ betrayal by Judas, and the woman pouring the alabastar jar of oil on Jesus’ head as a kind of cryptic anointing for burial. The Lukan iteration of this tradition has been narratively recast as a scene taking place during his Galilean preaching ministry, in Simon the Pharisee’s house, and the woman pouring the oil on Jesus’ feet, he then forgiving her sins (Luke 7:36-50). There have been many scholarly explanations offered for the drastic difference in application of this tradition in the Gospel of Luke. This paper seeks to provide a further model that suggests the author renarrativizes the ‘woman with the ointment’ tradition in service of their wider narrative project in portraying Jesus as the Isaianic prophet whose “beautiful feet” brings the good news of the kingdom of God, intentionally echoing Isa 52:7 (cf. Luke 8:1). At the close of the Lukan version, Jesus declares the woman’s faith “saved” her (σωτηρία), instructs her to “go in peace” (εἰρήνη) (7:50), immediately followed by Jesus going “through the cites and villages, preaching and announcing the good news of the kingdom of God” (εὐαγγελίζω) (8:1), all the essential themes likewise drawn from Isa 52:7. This thesis will be argued from a careful reexamination of the Lukan iteration of the tradition in its immediate narrative context as well as providing further supporting evidence drawn from the employment of Isaiah elsewhere in the Lukan narrative.

I look forward to presenting this paper as I have been thinking about this text for quite some time. This study will have implications for how we understand Lukan redaction, Luke’s use of scripture, Luke’s use of Mark, narrative and source criticism of the synoptic gospels, the synoptic problem more generally, and even providing a source for elements of the Johannine reception of the tradition.  It will be interesting to see what conversations end up taking place during the allotted time for Q&A at the end of the session.

Tom Laughlin’s Monograph on ‘Resurrection as Salvation’

Tom Laughlin has provided us with a thorough and helpful summation of the argument of his recent monograph on resurrection in the early church entitled, Resurrection as Salvation: Development and Conflict in Pre-Nicene Paulinism, over at the Ancient Jew Review. His book is an adaption of his doctoral dissertation at Duke University under J. Warren Smith. Tom seeks to move the traditional scholarly approach to resurrection in early Christianity from the focus on the relationship between resurrection and embodiment to the “why” and purpose of resurrection. If you are interested in resurrection in earliest Christianity, make sure and read his summary of his argument here. I look forward to making my way through this book and may review it after I get out from under the mountain of doctoral coursework this semester.

The Sword and the Servant: Why Does Jesus say to “Sell Your Cloak and Buy a Sword” in Luke 22:33-35?

Jesus’ address to his disciples to “sell your cloak and buy a sword” from Luke 22:35-38 has long plagued biblical interpreters. Scholars have attempted to explain this passage in many ways. Some have suggested that Jesus was speaking figuratively, not speaking of buying literal swords, but alluding to the future persecution of the disciples. Some suggest Jesus was preparing them to take up swords to defend themselves after his departure, preparing them for bandits along the way. Along these lines, still others suggest Jesus was referring more generally to the time of trial to come after his resurrection. This passage has featured prominently in modern debates regarding Christian positions on guns and violence, some evangelical voices going as far to suggest that Jesus by implication encourages the right to brandish fire arms. In my latest appearance on the Naked Bible Podcast, I reframe this text in its wider narrative context addressing Luke’s use of scripture to come to quite the opposite conclusion. The content of this episode is based off of a paper I gave in the Synoptic Gospels program unit at the 2015 Annual Meeting of the Society of Biblical Literature in Atlanta (the paper is being prepared to send off for peer review this summer).

A careful reconsideration of this text is timely, and long overdue, and I hope you will benefit from it. Feel free to share (a handout accompanying the study is included on the website).

Naked Bible 205: The Sword and the Servant with David Burnett

Essenes and the Life of Peace

“Swords Into Plowshares” by Evgeniy Vuchetich

Regarding the question of whether or not the earliest Jesus movement in Judea could or could not have been characterized, historically speaking, as a non-violent, pacifistic movement, there remain only a smattering of ancient Jewish sources contemporary with Jesus of Nazareth that could be favorably employed as comparative evidence toward this line of inquiry. Philo of Alexandria, the first century Jewish sage, philosopher, and exegete, perhaps known most famously in Christian circles as the great allegorizer of Israel’s scripture whose methods were taken up by the Alexandrian fathers of the church, has an important description of the ethics of the Essenes that may be pertinent to the question. In his treatise Every Good Man is Free, Philo of Alexandria articulates the Essenes’ non-violent way of life in the following way (contra some evidence in Josephus):

“As for darts, javelins, daggers, or the helmet, breastplate or shield, you could not find a single manufacturer of them, nor, in general, any person making weapons or engines or plying any industry concerned with war, nor, indeed, any of the peaceful kind, which easily lapse into vice, for they have not the vaguest idea of commerce either wholesale or retail or marine, but pack the inducements to covetousness off in disgrace. Not a single slave is to be found among them, but all are free, exchanging services with each other, and they denounce the owners of slaves, not merely for their injustice in outraging the law of equality, but also for their impiety in annulling the statute of Nature, who mother-like has born and reared all men alike, and created them genuine brothers, not in mere name, but in very reality, though this kinship has been put
to confusion by the triumph of malignant covetousness, which has wrought estrangement instead of affinity and enmity instead of friendship.”
– Philo of Alexandria, Every Good Man is Free 78-79

Interesting to note that in the synoptic gospels, the earliest actual narrative evidence we have of Jesus and the disciples (as well as in the gospel of John), of the three major Second Temple Jewish sects (Pharisees, Saducees, and Essenes- as described in detail in the Philo text above in its wider context), Jesus is never said to have rebuked or condemned the Essenes, but only the Pharisees and the Sadducees. Nothing can be asserted historically off of this observation alone, but it is nevertheless an interesting observation that Jesus of Nazareth does not seem to have any problems with this group. Also interesting and possibly germane to the present question in regards to socio-ethical comparison, is the assumed connections scholars have made between the Essenic community as described in our historical sources (e.g. Josephus, Philo, perhaps the Dead Sea Scrolls) with the earliest Jesus movement (e.g. communal baptism, shared communal goods, espousing non-violent ethics, defining communal meal, communal devotion to the their teacher’s teaching, etc). I find this an interesting historical observation, but perhaps more importantly this witness to an ancient Jewish way of life should cause us to reflect upon life in the midst of our current culture of violence.

My Paper for the 2017 SBL Annual Meeting on Paul’s ‘Ascent and Torment’ in 2 Corinthians 12:1-10

The paper I will be presenting at this year’s annual meeting of the Society of Biblical Literature in Boston is a work in progress and began as many projects do, as a segue off of a previous research agenda into the early Jewish reception of the promise to Abraham in Genesis 15. A couple years ago I found what could be an unlikely connection between Rabbinic language regarding the powers Abraham encountered as he ascended to the heights of heaven to the language found in Paul’s narration of his heavenly ascent in 2 Corinthians 12 that was most likely part of a larger apocalyptic promissory trope also in Second Temple Jewish apocalyptic literature and beyond. Thus the paper was spawned (and is still spawning). I will be presenting the paper in the program unit entitled, ‘Second Corinthians: Pauline Theology in the Making.’ The theme for the program unit this year is 2 Corinthians 12. The title and abstract for my paper is as follows:

Ascent and Torment: The Apocalyptic Juxtaposition of an Abrahamic Victorious Ascent Trope in 2 Cor 12:1-10?

The much-discussed apocalyptic type scene of 2 Corinthians 12:1-10 features the enigmatic narration of Paul’s ascent to the third heaven, which includes an angel of Satan being sent to torment him. In the immediate context of the so-called “Fool’s Speech” (2 Cor 11:21b-12:10), there is a rhetorical move highlighting the apparent opponents appeal to their identity in ascending order as “Hebrews,” “Israelites,” “seed of Abraham,” and “servants of Christ,” all to which Paul climatically asserts he is “a better one.” This is an ironic proposal as a narration of an apocalyptic ascent to the third heaven is placed in the midst of a listing of weaknesses and the claim that an angel of Satan is sent to torment him. This paper will seek to draw out an implicit connection between Paul’s appeal to being the “seed of Abraham” and the ascent narrative by way of juxtaposition of early Jewish apocalyptic and rabbinic traditions concerning the ascent of Abraham which allude to the victorious usurpation of hostile heavenly forces (e.g. Apoc. Abr. 20:3-5; Genesis Rabbah 44:12) with an alternate ascent that results in torment from an angel of Satan. This would result in a Pauline apocalyptic re-appropriation of an existing victorious ascent tradition around the crucified Messiah, which serves as a kind of reorientation of the Corinthians’ ethics, perception of the Christ tradition, and the rehabilitation of the image of Paul as apostle of the crucified Lord.

Unfortunately our time slot fell on Tuesday morning, the last day of the conference, but I think our session is enticing enough for those who have stuck around and share an interest in Pauline apocalypticism. The presentation schedule is quite promising (see below) featuring actual scholars worth hearing if you aren’t interested in mine.

Make sure and add it to your schedule on the SBL/AAR app for your phone or make note of it in your program book. Looking forward to a great session in Boston!

Pete Enns being Pete Enns. Honest, helpful, with a pinch of snark.

My 10 Thoughts about Getting a PhD. (Maybe You Should Be Sitting Down.)

Per usual, I appreciate Pete’s candor. If you are thinking about pursuing a PhD in biblical studies or theology, you should read Pete’s list here carefully and consider it, there’s lots of wisdom here. I thought long and hard about going into doctoral studies. I considered most of these things on this list as I had heard them for years from other scholars in the field (as well as from Pete’s previous musings) and decided to jump in anyways. This was not a quick or easy decision and I had thought about it for years. I couldn’t imagine myself doing anything else, so I thought here we go. I’m convinced you really have to have one of those “where else would I go” existential moments (or 100 of them).

This kind of talk sometimes exacerbates the already far-too-real imposter syndrome that apparently is common in graduate students and manifests itself in all kinds of ways. This crippling and sometimes paralyzing phenomena could hold you back from pursuing that which you could not imagine doing anything else other than, so sometimes you have to push through. There is a fine line between whether you are actually feeling imposter syndrome common to this line of work or you just legitimately aren’t cut out for it. I probably walk that line like a tight rope (ok so not probably, but undeniably). That being said, take my word for it, as well as many others far more experienced and who are veterans in the field, read Pete’s post considerately and think through these things carefully before you spend lots of time and money on applications, essays, in-person meetings either at conferences or school visits (which you most certainly must do). Cheers.

Two New Titles You Should Be Aware of from Andrei A. Orlov

Andrei Orlov, my doctoral advisor in the Department of Theology at Marquette University, has produced two new titles of note for anyone interested in early Jewish apocalypticism and mysticism. Orlov’s exploration and analysis of esoteric traditions reflected in the Jewish pseudepigrapha is always creative, insightful, and opens up new windows of investigation into not only the apocalyptic Jewish roots of early Christian mysticism, but the development of Jewish mysticism in its own right. These two most recent studies are representative of both of these trajectories and will be enjoyed by all who study early Judaism and Christianity and share interests regarding traditions of heavenly figures and divine mediators. Check out their description below and be sure to click on the book covers for links to the publishers websites.

Andrei A. Orlov, The Greatest Mirror: Heavenly Counterparts in the Jewish Pseudepigrapha (Albany: SUNY Press, 2017) ISBN 978-1-4384-6691-0.

The idea of a heavenly double—an angelic twin of an earthbound human—can be found in Christian, Manichaean, Islamic, and Kabbalistic traditions. Scholars have long traced the lineage of these ideas to Greco-Roman and Iranian sources. In The Greatest Mirror, Andrei A. Orlov shows that heavenly twin imagery drew in large part from early Jewish writings. The Jewish pseudepigrapha—books from the Second Temple period that were attributed to biblical figures but excluded from the Hebrew Bible—contain accounts of heavenly twins in the form of spirits, images, faces, children, mirrors, and angels of the Presence. Orlov provides a comprehensive analysis of these traditions in their full historical and interpretive complexity. He focuses on heavenly alter egos of Enoch, Moses, Jacob, Joseph, and Aseneth in often neglected books, including Animal Apocalypse, Book of the Watchers, 2 Enoch, Ladder of Jacob, and Joseph and Aseneth, some of which are preserved solely in the Slavonic language.

and…

Andrei A. Orlov, Yahoel and Metatron: Aural Apocalypticism and the Origins of Early Jewish Mysticism (TSAJ, 169; Tuebingen: Mohr Siebeck, 2017) ISBN 978-3-16-155448-3

In this work, Andrei A. Orlov examines Jewish apocalyptic traditions about the angel Yahoel, tracing their conceptual impact on the development of later rabbinic and Hekhalot beliefs concerning the supreme angel Metatron. The author argues that the figure Yahoel, who became associated in Jewish apocalypticism with the distinctive aural ideology of the divine Name, provides an important conceptual key not only for elucidating the evolution of the Metatron tradition, but also for understanding the origins of the distinctive aural ideology prominent in early Jewish mystical accounts. Andrei A. Orlov suggests that the aural mold of Jewish apocalypticism exercised a decisive and formative influence on the development of early Jewish mysticism.

Tolle lege!

What is the Real Role of Women in “Pre-Fall” Creation and Why Many Evangelicals Get it Wrong

Adam & Eve - Ethiopian DepictionThe debate in evangelical circles regarding the role of women in the church still lingers with much digital characters typed as a result (the ‘much ink spilled’ idiom is losing its relevance nowadays) across the complementarian/egalatarian spectrum. When asking the question of what is or isn’t prescriptive in scripture regarding this issue, as women are workers, mothers, daughters and wives, and they spend a lot of time with their husbands even in intimacy and is when toys like an awesome G-spot vibrator can be great for them. The conversation frequently refers back to the ‘original intended roles established in creation.‘ Though much could, and should, be said about issues surrounding the unsophisticated bibliologies that are normally at work within these often false polarities, there is little time to address that here. Instead, even when one assumes this popular evangelical premise for the sake of argument here, the text reacts against these “intended roles” conversations when carefully considered. Much of the arguments that follow in those conversations are based on the interpretation of Genesis 1 and 2’s accounts of the creation of Adam and Eve. Gen 1:1-2:3’s version of the creation, particularly of mankind, male and female, are clearly portrayed as equal co-heirs of the creation, given the charge to both be fruitful and multiply and take dominion over the earth as kings and queens over the newly ordered cosmos. Then it was said that the order was “very good” where the previous days of ordering the creation were merely “good.” The use of “כִּי־טֽוֹב”or “that it was good” does not refer merely to “good” in the general sense, but that order has been established and life may go forth and the rule of God be manifest. This co-heirship is very important in the opening section of Gen 1:1-2:3, because it functions as the setting for the ensuing narrative of Genesis with its ten “תוֹלְד֧וֹת” or “generations” (that is, in its final received canonical form within the wider context of the Torah).

WHAT DID IT ACTUALLY MEAN FOR WOMAN TO BE CALLED “HELPER” (עֵ֖זֶר) OF MAN?

The first of these addresses the creation of man and woman. This is the narrative that is most misunderstood because the previous context isn’t considered in framing the story due to source critical issues, causing the Hebrew idioms to get lost in translation. One of the most important of these, for example, is what it means for the female to be called “עֵזֶר” or “helper.” In 2:18, YHWH speaks as in Gen 1:1-2:3 (his speech or word is what brings order to the cosmos out of the chaos thereby establishing his rule which brings about life and flourishing) saying, “it is not good (לּ֥וֹ עֵ֖זֶר) that man should be alone…” This is very important as to how the setting of the Genesis narrative (1:1-2:3) has established the use of “עֵ֖זֶר” or “good.” He is saying with man by himself the order of the world and the accomplishment of the dominion commanded of him cannot take place. This denotes a state of remaining chaos, a state of desperation that demands a saving work, a “עֵזֶר” or “helper.” This is when YHWH then states, “I will make a helper fit for him.”

To understand what this term means in its context, we must look at similar uses elsewhere. YHWH himself is referred to as Israel’s “עֵזֶר” or “helper” on many important occassions; it is these occasions we see the normative use of this term so that we can rightly understand the role of the women in Gen 2. In Exod 18:4 one of the two sons of Moses and Zipporah is named Eliezer “for he said, ‘the God of my father was my helper (בְּעֶזְרִ֔י), and delivered me from the sword of Pharoah.'” What is means for YHWH himself to be the “helper” of Israel was to act as the “deliver” and “preserver” in dire circumstance; as Israel was enslaved under the sword of Pharoah, YHWH’s actions as “helper” is what amounted to their “deliverer.” YHWH the God of Israel is also called “helper” to Israel again in Deut 33:7 in the important context of the last blessing of Moses before his death in a similar fashion as before: “… with your (YHWH) hands contend for him, and be a helper (וְעֵ֥זֶר) against his adversaries.” Here the title actually functions as Israel’s “defender” or “protector,” the one who again actually delivers from calamity. In a similar context in Hosea 13:9, after a brief recounting of the deliverance of Israel in the Exodus and the peoples rebellion, YHWH speaks on what it was like to turn from him: “He destroys you, O Israel, you are against me, against your helper (בְעֶזְרֶֽךָ).” In the same context, even the following verse in 13:10, it is likened to the loss of their kingship since it was contingent upon their reliance on YHWH as “helper”: “Where now is your king, to save you in all your cities? Where are all your rulers…” The point here is clear: to reject YHWH the “helper” was to lose the one who “saves” or “preserves” them as well as their kingly function and regal status.

Another important reference to the use of “helper” to describe YHWH himself and his relationship to his people is found in Ps 70:6, “But I am poor and needy; hasten to me, O God! You are my helper (עֶזְרִ֣י) and deliver; O YHWH do not delay!” Here it is clear that to be “helper” means to actual deliver someone from a “poor” and “needy” state, a function or role more adequately described as “deliverer” or “preserver,” acting as one who delivers from chaos or death (see also these important texts Ps 121:1-2; 124:8; 146:5). It is clear that in the rest of the Hebrew Bible (OT) that “עֵזֶר” or “helper” was predominately used as a title given to describe YHWH himself and his relationship to Israel. In no way shape or form did this mean he was subservient to Israel in any way, but rather to function as Israel’s “preserver,” “deliverer,” or “protector.” Not only was Israel completely dependent on him for deliverance, but had no regal or kingly authority in the world without YHWH functioning in the role of “helper.” It is precisely for this reason the author of Genesis uses this term to describe the function of the woman in Gen 2:18. Paired with the “not good” statement (implying pre-ordered chaos and the inability to establish mankind’s dominion in the world) YHWH regally declares that he must have a “helper”: a “deliver” or “sustainer” or “preserver” without whom there could be no regal authority and order-bringing-dominion of mankind over Gods world.

My Paper Accepted for the 2016 SWCRS Entitled, “A Neglected Deuteronomic Scriptural Matrix to the Nature of the Resurrection Body in 1 Cor 15:39-42?”

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I am excited to announce the acceptance of my paper proposal for the 2016 annual meeting of the Southwest Commission of Religious Studies on March 11-13. This paper has slowly developed out of the research for my upcoming article in the 5.2 volume of the Journal for the Study of Paul and His Letters entitled “‘So Shall Your Seed Be’: Paul’s Use of Gen 15:5 in Rom 4:18 in Light of Early Jewish Deification Traditions.” I shared the idea for this paper with Matthew Thiessen of Saint Louis University two years ago at the annual meeting of the SBL in Baltimore which resulted in him citing me in his upcoming book Paul and the Gentile Problem being published with Oxford Press and due to come out in March of this year. The need for this study was apparent from the defense of my paper against NT Wright’s push back in the Pauline Epistles section last year where my friend Brant Pitre also came to my defense using the same text (1 Cor 15) and told me afterwards my paper “blew his mind” (that was very cool coming from a scholar of his caliber because his stuff has blown my mind as well).  After conversations with Michael Heiser and Daniel Streett regarding my argument, I feel confident about finally presenting on the topic. The abstract of the paper is as follows:

TITLE

A Neglected Deuteronomic Scriptural Matrix to the Nature of the Resurrection Body in 1 Cor 15:39-42?

ABSTRACT

In the Pauline discussion regarding the nature of the resurrection body in 1 Cor 15:35-49, he employs the metaphor of the sowing of the natural (or earthly) body and the raising of the spiritual (or heavenly) body. Both kinds of bodies differ in glory and are fit for different habitats. In order to demonstrate this, in 1 Cor 15:39-42 Paul enumerates a list of the creatures who inhabit the earth followed by those who inhabit the heavens, the resurrection body being likened to the later. Scholars have generally understood the background of this list to be found in the creatures from Genesis 1, even though they do not follow the same order (as recognized by Fitzmyer, Ciampa, Rosner, etc.). Other scholars have put forth reasons for this discrepancy by suggesting that the list evokes the cosmology of popular Greek philosophy (i.e. Martin). This paper seeks to propose an alternate answer to this problem. The list of earthly and heavenly creatures here in 1 Cor 15:39-42 follows the same order of creatures as enumerated in the aniconic discourse of Deut 4:15-19. If this is in fact the text Paul is alluding to, he is more than likely participating in an exegetical tradition in the Second Temple period which reads Deut 4:15-19 as part of a wider Deuteronomic scriptural matrix employed to describe the nature of the cosmos as constructed and administered by God, appointing the celestial bodies as the gods or angels in his cosmic polis as attested in Philo, Spec. Laws 1.13-19. Reading the present text within this scriptural matrix not only supplies a strong argument for this particular enumeration of creatures, but also provides a more robust reading of the passage in its wider context, connecting the language of the abolishing of the principalities and powers in 1 Cor 15:24 with the earlier discussion in 1 Cor 6:2-3 regarding the judgment of the cosmos and the angels.

Well, hope to see you there, and look forward to some critical engagement and dialogue. This will build off of a similar construct in my previous work and hopefully be a welcome contribution to the conversation of deification in Paul as well as conversations regarding Paul’s Judaism.