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St Francis Magazine Vol 8, No 2 | April 2012 existence through him, the world did not recognize him” (John 1:10). B.J. Oropeza called Jesus’ life a “state of perpetual marginality” (Lk. 9:57-‐62) and noted that he called his disciples to the same (Mk 10:28-‐31). 94 This life culminated in the ultimate “betwixt and between” state when he hung on the cross, forsaken by His Father whose will He had come to do, and forsaken by the people he came to save. 95 Thereafter he is asked by Cleopas one of the two disciples on the road to Emmaus if he was “the only stranger/foreigner [Gk. (paroikos)] in Jerusalem who does not know of the things that have taken place there in these days?’” (Lk 24:18) 3.2 The forerunner: archēgós The Jewish statesman and philosopher Philo (ca. 20 B.C.E.–ca. 50 C.E.) made reference to Adam and Noah as well as Abraham and the other patriarchs as archēgetēs. This is a cognate term for a word which in the LXX and the Greek New Testament has the basic meaning of he who is the first, who stands at the head or beginning of, who leads namely an archēgón. 96 Philo referred to Abraham as the “first author and founder” of the Jews and previously we labeled him as a protological pilgrim, or the first Hebrew. Moses, who led the children of Israel is described in Acts 7:35 with a similar word archon. We might say that Joshua, as well embodies the notion of the term as it is commonly used in the LXX as a the political or military “leader” who, as we observed led the children of Israel into the Promised land. 94 B. J. Oropeza, “Apostasy in the Wilderness: Paul's Message to the Corinthians in a State of Eschatological Liminality,” Journal for the Study of the New Testament, no 75 (S 1999), p 69-‐86. 95 See Sang Hyun Lee “Claiming our Liminal Spaces,” Princeton Seminary Bulletin, ns 27 no 3 (2006), p 195. 96 Horst Robert Balz and Gerhard Schneider eds. Exegetical Dictionary of the New Testament. (Grand Rapids, Mich.: Eerdmans, 1990-‐c1993), S. 1:163. 232
St Francis Magazine Vol 8, No 2 | April 2012 Analogically we will see that Jesus’ leadership ensures the successful journey of those who follow Him. David, as well, acted as a champion or archegós when he defeated the evil champion of the Philistines, Goliath, and Jesus is the greater champion who defeats Satan. Jesus is called archēgós due to the fact that he is the Author or originator of life and by extension the new life (c.f. Acts 3:15) He is described as one who goes before the other pilgrims and Hebrews 2:10 reads, “For it was fitting that God, for whom and by whom all things exist, in bringing many sons to glory, should make the Pioneer-‐founder-‐victor-‐leader-‐ruler-‐hero-champion-‐captain (archēgós) of their salvation perfect through sufferings.” 97 The phrase “bringing….to” certainly contains OT echoes as with a powerful arm, YHWH was said to lead his people from their point of departure in Egypt to their destination (Exod. 3:8, 17; 6:6–7; 7:4–5, etc.). It was in his position as a forerunner or the captain that goes ahead, Christ set an example for the audience of the book of Hebrews who are limping, rather than running toward the finish line. As the forerunner He calls them also to “run with endurance.” Thus the words of 12:1-‐2 read: Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with endurance the race that is set before us, (v.2) looking to Jesus, the founder [archēgós] and perfecter of our faith, who for the 97 Julius Scott suggests that within its full range of meaning the word archēgos “designates an individual who opened the way into a new area for others to follow, founded the city in which they dwelt, gave his name to the community, fought its battles and secured the victory, and then remained as the leader-ruler-‐hero of his people" in his “Archēgos : the salvation history of the Epistle to the Hebrews,” Journal of the Evangelical Theological Society, 29 no 1 (Mr 1986), p. 52. 233
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