Preston Spr<strong>in</strong>kle The Aftw1;fe <strong>in</strong> Romans 213 4. Romans 4.2 ROMANS 8:17-30: THE GLORIFICATION OF BELIEVERS 4.1 INTRODUCTION Paul's epistle to <strong>the</strong> Romans conta<strong>in</strong>s many passages that refer to glory4', but we will conf<strong>in</strong>e our study to those passages <strong>in</strong> which Paul's use <strong>of</strong> glory is relevant to our underst<strong>and</strong><strong>in</strong>g <strong>of</strong> his conception <strong>of</strong> <strong>the</strong> afterlife4'. Instead <strong>of</strong> survey<strong>in</strong>g Romans <strong>in</strong> <strong>the</strong> order <strong>in</strong> which it was written, I have opted to beg<strong>in</strong> <strong>in</strong> 8:17-30 - a passage where glory is <strong>the</strong> centre <strong>of</strong> attention43 - <strong>and</strong> <strong>the</strong>n to move back through <strong>the</strong> epistle exam<strong>in</strong><strong>in</strong>g <strong>the</strong> relevant passages (I:23; 3 :23; 5 :2; 9:4, 23). While SCHLER is correct that <strong>in</strong> 8:17-30, "erlautert der Apostel hier wie iiberall nicht, was mit der 6650: geme<strong>in</strong>t i ~t"~~, <strong>the</strong> passage does exhibit a few def<strong>in</strong><strong>in</strong>g features that are not available <strong>in</strong> <strong>the</strong> o<strong>the</strong>r 'glory' passages <strong>in</strong> Romans. 41 The noun 665a without any modifiers occurs <strong>in</strong> 2:7, 10; 4:20; 9:4, 23; 11:36; 1627; with modifiers <strong>in</strong> 1:23; 3:7, 23; 5:2; 6:4; 8:18, 21; 9:23; 15:7, <strong>and</strong> <strong>the</strong> verb 6056
214 Preston Spr<strong>in</strong>kle lie Afterlife <strong>in</strong> Romans 215 Parousia when believers are conformed to Christ as <strong>the</strong>y participate <strong>in</strong> his glory5". In light <strong>of</strong> this, I take <strong>the</strong> aorist tense <strong>of</strong> 666caasv <strong>in</strong> 8:30 to refer to a future event that is already established <strong>in</strong> <strong>the</strong> preorda<strong>in</strong>ed plan <strong>of</strong> God5'. This makes best sense <strong>in</strong> light <strong>of</strong> w. 29-30 <strong>and</strong> <strong>the</strong> thrust <strong>of</strong> <strong>the</strong> rest <strong>of</strong> <strong>the</strong> glorification statements <strong>in</strong> 8:17-30 which reserves this event to <strong>the</strong> time <strong>of</strong> <strong>the</strong> parousia <strong>of</strong> Christ (see below 4.2.3). This act <strong>of</strong> glorification (666caasv), <strong>the</strong>n, assumes <strong>the</strong> Christological emphasis <strong>of</strong> 8:17 <strong>and</strong> 29b: <strong>the</strong> glorification <strong>of</strong> <strong>the</strong> sa<strong>in</strong>ts <strong>and</strong> <strong>the</strong>ir conformity to <strong>the</strong> image <strong>of</strong> <strong>the</strong> Son <strong>of</strong> God are two ways <strong>of</strong> express<strong>in</strong>g <strong>the</strong> same event. 4.2.2 Glory as Transformation This participation <strong>in</strong> <strong>the</strong> glory <strong>of</strong> Christ <strong>in</strong>volves <strong>the</strong> transformation <strong>of</strong> <strong>the</strong> earthly existence <strong>of</strong> believers. Aga<strong>in</strong>, as highlighted above, <strong>in</strong> 8:29 oupp6etpouq ("conformed") connotes a physical change <strong>of</strong> be<strong>in</strong>g, a renewed bodily existence <strong>in</strong> accordance with I Cor. I 5 :49 <strong>and</strong> with Phil. 3 :2 I where Paul uses <strong>the</strong> same term": I i Phil. 3:21: 85 p~zaaxqpazios~ zd oGpa z?jq zans~vhosoq GpGv 1 ocjppoeqov z@ ohpaz~ z?jq 666~5 arjzoU i Regard<strong>in</strong>g this passage, Otto Kuss states: "Der Herrlichkeitsleib des auferst<strong>and</strong>enen und verkkarten Christus strahlt e<strong>in</strong>e verw<strong>and</strong>elnde En- I ergie aus, und diese Energie wird bei der Parusie auch den an sich sterblichen und vergan&chen Leib der Glaubenden und Getauften erfassen und h zu e<strong>in</strong>em se<strong>in</strong>em eigenen ahnlichen oder gleichen Herrlichkeitsleibe umformen"' j. This idea <strong>of</strong> physical transformation <strong>in</strong>to <strong>the</strong> glorified state <strong>of</strong> Christ r is also reflected <strong>in</strong> I Cor. 15 :49 where Paul states that "we will bear <strong>the</strong> image <strong>of</strong> <strong>the</strong> heavenly one" ((Po~&~o~Ev xai z;Iv six6va TOG An- I oueaviou) <strong>in</strong> <strong>the</strong> res~rrection'~. One <strong>of</strong> <strong>the</strong> goals <strong>of</strong> resurrection <strong>and</strong> t 1 glorification is that believers would be physically like Christ. O<strong>the</strong>r statements <strong>in</strong> Romans 8 highlight this concept <strong>of</strong> glorification ! as physical transformation. In 8:21 Paul seems to <strong>in</strong>dicate that glory connotes an <strong>in</strong>corruptible existence; a renewed physical state. I f ed <strong>the</strong> face <strong>of</strong> Moses at Horeb. The language he uses is proleptic <strong>of</strong> <strong>the</strong> f<strong>in</strong>al transformation at <strong>the</strong> parousia: z Cor 3:18: "We are all with an unveiled face, hav<strong>in</strong>g gazed upon <strong>the</strong> glory <strong>of</strong> <strong>the</strong> Lord, are be<strong>in</strong>g transfomed <strong>in</strong>to <strong>the</strong> same imagefiom gloy to gloy (r4v a6rtv ~ix6va p~rapo~rpo6p~Oa axb 66cq~ .sic 66cav) just as from <strong>the</strong> Lord, <strong>the</strong> Spirit". This refers to God's <strong>in</strong>itial revelation <strong>of</strong> glory to believers <strong>and</strong> <strong>in</strong>itiates a process <strong>of</strong> becom<strong>in</strong>g more <strong>and</strong> more like him until <strong>the</strong> f<strong>in</strong>al eschatological consummation <strong>and</strong> transformation. This transformation takes place by means <strong>of</strong> one's encounter with <strong>the</strong> glory <strong>of</strong> God itself (see S. HAFEMANN, Paul, Moses, <strong>and</strong> <strong>the</strong> History <strong>of</strong> Israel, WUNT 81, Tiib<strong>in</strong>gen 1995, 413-418) A few verses later, Paul expla<strong>in</strong>s this <strong>in</strong>itial conversion as "see<strong>in</strong>g <strong>the</strong> light <strong>of</strong> <strong>the</strong> gospel <strong>of</strong> <strong>the</strong> glory <strong>of</strong> Christ" (4:4), <strong>and</strong> a time when God "sh<strong>in</strong>ed <strong>in</strong> our hearts <strong>the</strong> light <strong>of</strong> <strong>the</strong> knowledge <strong>of</strong> <strong>the</strong> glory <strong>of</strong> God <strong>in</strong> <strong>the</strong> face <strong>of</strong> Christ" (4:6). Thus, Paul depicts <strong>the</strong> conversion experience <strong>of</strong> believers as a time when <strong>the</strong> glory <strong>of</strong> God <strong>in</strong> Christ is <strong>in</strong>wardly manifested hav<strong>in</strong>g a transformative effect. This <strong>in</strong>ward transformation is proleptic <strong>of</strong> <strong>the</strong> f<strong>in</strong>al transformation at <strong>the</strong> parousia when Christ "transforms <strong>the</strong> body <strong>of</strong> our humble to conform to <strong>the</strong> body <strong>of</strong> his glory" (p~raa~qparia~~ rb o5pa rii~ ran~~vha~oq 4p5v abppo~rpov r@ oh par^ rij~ 66cq~ a6ro6) (PM. 321). 50 Follow<strong>in</strong>g BYRNE, <strong>the</strong> "image" <strong>of</strong> Christ is his glory (Sons <strong>of</strong> God [s. note 481 117-118). 51 So M.-J. LAGRANGE, Sa<strong>in</strong>t Paul: Epitre Aux Roma<strong>in</strong>s, Paris 1950, 217; DUNN, Romans (s. note 7) 1:485; Scott, Adoption (s. note 48) 245; contra SCHLIER, Romerbrief (s. note 6) 273; KASEMANN, Romans (s. note 42) 245. LOHSE ma<strong>in</strong>ta<strong>in</strong>s that <strong>the</strong> glory is future <strong>and</strong> yet present <strong>in</strong> hope (v. 24) (Romer [s, note 61 253), but v. 30 refers only to <strong>the</strong> event <strong>of</strong> glonfication, not <strong>the</strong> hope <strong>of</strong> it. 5 z S. B~N~TREAU says: "La comparaison avec texts de Ph 3 .ZI et I Co 15.49 permet de conclure que Paul a en vue la conformite au corps glorieux du Seigneur, au resplendissement ultime de sa gloire"' (L'Epitre de Paul Aux Roma<strong>in</strong>s z tomes, Vaux-sur-Se<strong>in</strong>e 1997, 1:245); see to LAGRANGE, Roma<strong>in</strong>s (s. note 5 I) 216. A. Se- gal agrees that <strong>the</strong> term avpp6~rpov~ conveys <strong>the</strong> idea <strong>of</strong> a real transformation <strong>in</strong>to <strong>the</strong> image <strong>of</strong> Christ <strong>and</strong> says that this idea <strong>of</strong> a f<strong>in</strong>al transformation is central to Paul's anticipation <strong>of</strong> <strong>the</strong> Apocalypse (A. SEGAL, Paul <strong>the</strong> Convert, B<strong>in</strong>ghamton 1990, 10-1 I). Segal, however, goes beyond this <strong>and</strong> <strong>in</strong>dicates that Paul's language <strong>of</strong> transformation resembles Ezek. I :28 (LXX - "<strong>the</strong> appearance <strong>of</strong> <strong>the</strong> likeness <strong>of</strong> <strong>the</strong> Glory <strong>of</strong> <strong>the</strong> Lord") <strong>and</strong> that <strong>the</strong> Apostle "anticipates <strong>the</strong> technical term<strong>in</strong>ology <strong>of</strong> <strong>the</strong> transformation <strong>of</strong> believers <strong>in</strong>to angels <strong>in</strong> Jewish mysticism" (Convert [s. note 521 11). Texts such as I En. 39:14; ~I:II, z En. 22:8-10, <strong>and</strong> Apoc. Isa. 7-9, speak <strong>of</strong> <strong>the</strong> sa<strong>in</strong>t (Enoch, Isaiah, etc) be<strong>in</strong>g physically transformed as <strong>the</strong>y encounter <strong>the</strong> div<strong>in</strong>e glory, <strong>and</strong> this seems close to Paul's glory language <strong>in</strong> texts such as z Cor. 3 :I 8; 4:4, 6 (cf. Phil 3 :r I). Fur<strong>the</strong>rmore, <strong>in</strong> light <strong>of</strong> z Cor. I Z:I-4, Paul testifies that he himself had a visionary experience similar to <strong>the</strong> later Jewish mystics <strong>and</strong> this adds support for Paul's uses <strong>of</strong> glory language with a nuance similar to apocalyptic mysticism. In light <strong>of</strong> this, many recent scholars believe that Paul's language <strong>of</strong> transformation which is <strong>in</strong>itiated <strong>in</strong>ternally at conversion (2 Cor. 3.18) <strong>and</strong> consummated externally at <strong>the</strong> parousia (Phil. 321) should be understood aga<strong>in</strong>st <strong>the</strong> grid <strong>of</strong> apocalyptic mystical categories. For recent studies that discuss Paul's relationship with Jewish apocalyptic mysticism, see esp. S. KIM, Paul <strong>and</strong> <strong>the</strong> New Perspective, Gr<strong>and</strong> Rapids 2002, 165 -2 I 3 ; J. SCOTT, The Triumph <strong>of</strong> God <strong>in</strong> r Cor. 2.14: Additional Evidence <strong>of</strong> Merkavah Mysticism <strong>in</strong> Paul, NTS 42 (1996), 260-81; C. R. A. MORRAY-JONES, Paradise Revisited (2 Cor IZ:I-12): The Jewish Mystical Background <strong>of</strong> Paul's Apostolate. Part I, HTR 86 (1993), 177-217; idem, Part 2: Paul's Heavenly Ascent its sipficance, HTR 86 (1993), 265-292. 53 KUSS, Romerbrief (s. note 4) 2.617. 54 Cf. Rom. 6:4-5.