The Logic of Paul’s Ethics (beginning with V.P. Furnish)

Last updated on: August 13, 2008 at 11:04 am by Nijay Gupta

The Logic of Paul’s Ethics (beginning with V.P. Furnish) 2008-08-13T11:04:37-08:00 Nijay Gupta

LOGO Patheos Explore the world's faith through different perspectives on religion and spirituality! Patheos has the views of the prevalent religions and spiritualities of the world.

In my research I am interacting quite a bit with the question of Paul’s hermeneutic of morality, his theology of life-walk, his moral reasoning, or, as Brian Rosner puts it, the ‘logic’ of his ethics. Sadly there have been few throughout history that have dealt directly with this issue in Paul. In fact, before Bultmann, one could hardly find someone who dedicated detailed work to this matter. So, I intend to do blog reviews of the major modern contributors to this area since (and including) V.P. Furnish because, in 1968, he was really the first to devote a full-length study to the matter and navigate through all the twists, turns, and contours of Paul’s theo-moral discourse. My interest, then, is not practical ethics (such as Paul’s view on abortion or divorce), though my research will offer implications that affect this area. Neither am I going to deal with sources of Paul’s moral language (e.g., Greco-Roman philosophies, Jewish traditions), though, again, I must touch on it here and there. Rather, I will attempt to adumbrate the work Furnish has done and then those who have built on his work in the last forty years. So, we begin with Furnish’s

Theology and Ethics in Paul (Abingdon: 1968).

V.P. Furnish, Emeritus Distinguished Professor of New Testament at Southern Methodist University, set out, in the late 60’s, to determine ‘the essential character and structure of the Pauline ethic’ (8). Since Bultmann’s persuasive argument that ethics could not be separated from theology (contra Dibelius and Dodd), what was still left to explicate were the ‘theological presuppositions’ of Paul’s ethics. This required an investigation into the structure of his ethical thought and its foundations. He later puts the question, ‘What is regarded as the touchstone of his ethic?’ (11). One senses Furnish’s conclusion even from the beginning introduction as he makes quite clear that Paul’s theology and ethics are so closely related that one struggles, even, heuristically, to determine how the former influences the latter. Indeed, Furnish eventually argues that even Paul’s gospel proclamation was not ‘theological’ if that meant that it wasn’t also ethically-driven.

Sources

Though Furnish surveys a number of possible ethical wells from which Paul probably drank (early Jewish literature, Hellenistic moral philosophy, Rabbinic thought), he, unsurprisingly, found that only two sources seemed to be heavily impactful: the Old Testament and early Christian materials. In terms of the Old Testament, Furnish disagrees with von Harnack that Paul took no interest in the OT ethically. But, Furnish does conclude that Paul neither interpreted the OT commands casuastically nor did he elaborate on them (33f). Thus, ‘There is no evidence which indicates that the apostle regarded it as in any sense a source book for detailed moral instruction or even a manual of ethical norms’ (33).

But, Furnish admits, Paul does apply OT moral lessons with a view towards the edification of his churches. And, Paul can look back on the history of Israel, in the light of Christ, and see moral truths especially in the narratives of Scripture (43). In terms of contemporary influences, though, Furnish does admit that Hellenistic Jewish literature does seem to come close to Paul’s paraenetic style and ethos (such as the Wisdom of Solomon and Pseudo-Phocylides). Furnish is intent on arguing for the complexity of influences on Paul, both Hellenistic and Jewish.

‘A one-sided decision about Paul’s background, whether in favor of his Jewish or Greek heritage, is bound to result in a one-sided interpretation of his ethic. THis ethic can be brought into sharper focus when it is acknowledged that Paul was a Jew of the Diaspora–of the Hellenistic world’ (50).

Furnish, perhaps tired of the source-critical approaches of his predecessors, finally argued that Paul’s ethics must be appreciated in terms of his revelation of Christ and the new reality following the death and resurrection of the Messiah. So, ‘He writes always as an apostle, as a man in Christ. The structure of the Pauline ethic is not yet laid bare when only its several specific “sources” are uncovered’ (66).

Paul as Apostolic Moralist

In a chapter on the nature of Paul’s exhortations, Furnish points out that the ethical instruction Paul supplies is always ‘concrete and relevant’ – he is ministering to specific people in particular circumstances. Paul is not a philosopher. But, there is a tension in this concreteness, for Paul does not just limit ethics to specific behaviors and particular areas of one’s life. Paul’s exhortations are also ‘inclusive’ insofaras they apply to all aspects of one’s life (inner and outer, present actions and future actions). It is critical for Furnish, then, to observe how relational Paul’s ethical language is – as in his use of familiar metaphors – instructing as father to his spiritual children, encouraging as a brother in the Lord.

The Manner of Pauline Exhortation

Furnish also observes the variety in which Paul expresses his ethical demands. Aside from direct appeal, Paul uses stories to encourage reflection on moral problems. This Furnish calls ‘hortatory narrative’ (95). Also, Paul can draw out important ethical implications based on declarative statements: the ‘imperatival indicative’ (97). Such variations demonstrate the organic nature of Paul’s ethics.

The Theological Framework of Paul’s Ethics

When Furnish finally comes to the matter of the logical of Paul’s ethics, he expresses it in a tri-fold manner. It involves ‘a compound of Paul’s theological, eschatological, and Christological convictions’ (213). Furnish dwells most on the eschatological component.

Furnish sees Paul’s eschatology as the ‘heuristic key to Pauline theology’ (114) which has far-reaching implications for his ethics. Though Furnish is reluctant to use the word ‘apocalyptic’, it seems more appropriate for his reasoning as he finds central to this eschatology the presence of enslaving powers and the hegemonic domination of flesh and sin in the present evil age.

‘Paul believes man’s bondage to the powers of this age is so complete and complex that onlt the transcendent power of God can suffice to effect his release. In the death and resurrection of Christ this redeeming, reconciling, rightwising power of the coming age has already broken in and through the Spirit is even now at work for man’s [sic] salvation…By his obedience unto death the “Lord of glory” enters into the enemy kingdom of sin and death, and by his resurrection from the dead shows that those alien rulers are ultimately subject to God’ (180).

Furnish is attentive, then, to the already/not yet nature of Paul’s eschatology. The ages are, as it were, overlapping such that God’s power is already effective in Christ. But, because the new age has not come in its fullness, ‘the powers of this age stand over against the power of God’ (135). The decision to obey the truth of the Gospel of Christ, then, is an act of allegiance to the power and authority of Christ: ‘The total claim which Christ’s lordship lays upon the believer is a basic and pervasive element of Pauline thought’ (169).

Furnish explicates this in terms of participation; as the believer participates in the death and resurrection of Christ, ‘Christ’s death is the actualization of God’s power and puts an effect check on sin’s tyrannical hold’ (172). This perspective, of allegiance and union, is built on the assumption that Christian faith enacts a change of lordship: from slavery to Sin to slavery to the Lord. Thus, Christian ethics is not the actions of a totally ‘free’ and independent human, but an act of obedience to a good and powerful lord. Furnish explains, ‘In [Paul’s] view man [sic] does not live apart from commitments; his life is never finally his “own,” and so the question only is to whom it should be given, to whom it should belong: to sin or to righteousness’ (177).

Furnish, then, is fond of the idea of participation as ‘belonging’ (see 178-9). This can explain the inherent link in Paul between suffering and ethics. Both demonstrate where one’s allegiances lie. ‘Paul regards faith’s obedience as a radical surrender of one’s self to God, a giving of one’s self to belong to him as a slave belongs to his master’ (204).

This leads Furnish to infer that Paul’s ethic is more about obedience or imitation than determining ‘right’ and ‘wrong’ as if from a rule book. The believer, for Paul, must discern the will of God which is ‘ever newly sought and found’ (188-9). Of course the believer is not left to his own conscience. The Holy Spirit acts as a ‘guide for the believer in practical matters of conduct’ (231). Indeed, the community of faith protects, nurtures, and aids the believers as well (233).

The second and third components of Paul’s ethic (theological and christological) are naturally intertwined with Paul’s eschatology. The ‘theological’ element is a conviction that humanity is completely dependent on God’s sovereign power and owe service and obedience to him alone. The Christological part centers on the Christ event, his paradigmatic and cataclysmic act of obedience to God such that others can participate ‘in his body’ and experience freedom from sin’s power in order to come under the ‘dominion of God’ (218). Christ also becomes a model (see Phil 2:5-11) of obedience and proper service to God.

Reflections

Everywhere Furnish’s analysis is marked by careful exegesis of Pauline texts and balanced, fair conclusions. The approach to Paul’s ethic is chary and nuanced. He rightly concludes that ‘ethics’ is not the ideal term for how Paul understands appropriate human behavior in Christ. For Furnish, Paul’s better understood when the eschatological (or apocalyptic) dimensions of human existence are understood. Though God has conquered the evil powers of sin and death through Christ, they still vie for human enslavement. God, says Furnish, is the only one worthy of worship and human obedience is expected by God and empowered by Christ through the Spirit. Paul’s ‘ethic’ is, if one must use the term, as ethic in conflict. A morality of warfare. The already/not yet dimensions of the overlapping of the ages mean that believers have new empowerment, but also unrelenting foes that seek to delude, confuse, distort, and sully the theological imaginations of God’s holy people. One is most prepared to follow God when he or she understands what it means to belong to Christ.

In many ways, no one has surpassed the excellent work done by Furnish and most have taken portions of his work and developed them further, elaborating on what he may have just touched upon. This work is engaging, honest, readable, and theologically rich. Every student of Paul must read this book.

Uncategorized

Previous Post

August 8, 2008

Need Advice on Research (Paul and ethics)

Next Post

August 18, 2008 The Logic of Paul's Ethics (Paul Sampley)

Browse Our Archives

Select a Category (Mis)Understanding Philippians 10 Things I Can't Live Without 2023 New Books 30 OT HB Scholars to Read and Follow 5 Books Series 50-2-Follow Academia Christian Theologians to Read and Follow Cruciform Scripture: Contributor Reflections Crux Sola TV Editors Behind Great Books in NT Studies Education Gendering the Holy Spirit Gupta FB Live Lectures In Faith and Doubt In Their Own Words Living the King Jesus Gospel My Top 6 OT Commentaries New Testament Resource Guide New Word Biblical Themes Nijay's A Very Library Christmas Shopping Guide Notes from an Editor Notes on New Books NTRG OT in the NT Paul Seminary Now The Bible in God's World The Word Felt Among Us SPENCER Translating Philippians Uncategorized Why I Use Accordance Women in Ministry

Select a Month March 2024 February 2024 January 2024 December 2023 November 2023 October 2023 September 2023 August 2023 May 2023 March 2023 February 2023 January 2023 December 2022 November 2022 October 2022 September 2022 August 2022 July 2022 June 2022 May 2022 March 2022 February 2022 January 2022 December 2021 November 2021 October 2021 September 2021 August 2021 July 2021 June 2021 May 2021 April 2021 March 2021 February 2021 January 2021 December 2020 November 2020 October 2020 September 2020 August 2020 July 2020 June 2020 May 2020 April 2020 March 2020 February 2020 January 2020 December 2019 November 2019 October 2019 September 2019 August 2019 July 2019 June 2019 May 2019 April 2019 March 2019 February 2019 January 2019 October 2018 September 2018 August 2018 July 2018 June 2018 April 2018 March 2018 February 2018 January 2018 December 2017 October 2017 September 2017 August 2017 July 2017 June 2017 May 2017 April 2017 March 2017 February 2017 January 2017 December 2016 November 2016 October 2016 September 2016 August 2016 July 2016 June 2016 May 2016 April 2016 March 2016 February 2016 January 2016 December 2015 November 2015 October 2015 September 2015 August 2015 July 2015 June 2015 May 2015 April 2015 March 2015 February 2015 January 2015 December 2014 November 2014 October 2014 September 2014 August 2014 July 2014 June 2014 May 2014 April 2014 March 2014 February 2014 January 2014 December 2013 November 2013 October 2013 September 2013 August 2013 July 2013 June 2013 May 2013 April 2013 March 2013 February 2013 January 2013 December 2012 November 2012 October 2012 September 2012 August 2012 July 2012 June 2012 May 2012 April 2012 March 2012 February 2012 January 2012 December 2011 November 2011 October 2011 September 2011 August 2011 July 2011 June 2011 May 2011 April 2011 March 2011 February 2011 January 2011 December 2010 November 2010 October 2010 September 2010 August 2010 July 2010 June 2010 May 2010 April 2010 March 2010 February 2010 January 2010 December 2009 November 2009 October 2009 September 2009 August 2009 July 2009 June 2009 May 2009 April 2009 March 2009 February 2009 January 2009 December 2008 November 2008 October 2008 September 2008 August 2008 July 2008 June 2008 May 2008 April 2008 March 2008 February 2008 January 2008 December 2007 November 2007 October 2007 September 2007 August 2007 July 2007 April 2007 March 2007 February 2007 January 2007

TAKE THE

Religious Wisdom Quiz