CONCORDIA THEOLOGICAL QUARTERLY Volume 57: Number 3 JULY 1993 Hymnody as Teacher of the Faith ...................................................................... Richard C. Resch 161 The Origin and Meaning of EQay$h~ov in the Pauline Corpus Andrew I. Spallek ..................................................................... 177 A Review of "A Common Calling" The Department of Systematic Theology of Concordia Theological Seminary ............................................. 19 1 Books Received ........................................................................ 214 Book Reviews .............................................................................. 215 The Origin and Meaning of EfiayyEhtov in the Pauline Corpus Andrew J. Spallek With the advent of any new body of knowledge a correspondingly new vocabulary must be devised to convey that knowledge precisely and concisely. The advent of Christianity was no exception. As the young Christian church came of age in the Mediterranean world, terminology had to be developed in order to communicate its precious message to outsiders. Technical terms began to emerge in apostolic preaching. One of the most basic of such terms is the name given to the message of salvation through Jesus Christ, mapX~ov. Part One of this study will examine the origin and usage of dapXtov in the Greek world and in Judaica, including the gospels and Acts. Part Two is an overview of the way in which Paul uses the term. Finally, Part Three will attempt to address the questions as to the content and origin of the messages to which Paul refers as &Oay$hov. I. The Origin and Meaning of EQapX~ov A. The Usage in Non-Biblical Greek The basic meaning of the term &ay$h~ov is "that which is proper to an ~O&y@o~."l An ~txkyy~ho~, or ~OayyCht- 0s. is "a giver of glad tidings."' EQaypA~ov thence develops two related senses. From the standpoint of those to whom an &&"ly~hos comes, that which is proper to him is the good news. But to the &&yy~ho~ himself, that which is proper to him is the reward that he receives as the bearer of that good news. Thus, the oldest known example of ~aay$htov (Homer, Odyssey 14, 152- 153, 166-167) means "reward for good news."3 There is no trace of this meaning in Pauline usage unless it would be for the statement in 1 Corinthians 9:14 that those who preach the gospel should receive their living from the gospel, but this association is dubious. The context in which Paul places this statement is that of cultic temple worship. Furthermore, Paul identifies it as a command of the Lord, probably referring to Luke 10:7, where Jesus instructs His disciples that "the laborer deserves his wage^."^ The second meaning of &ayyhtov, the message of good 178 CONCORDIA THEOLOGICAL QUARTERLY news, is certainly that which is primarily taken over by Paul in the New Testament. It should be noted that the singular is not often used in this sense in extra-biblical literature. It is usually the plural, &Oay@ta, that means "glad tidings." Too much importance should not be placed upon this phenomenon, but perhaps the Christian emphasis is upon the singular, unique, authentic gospel in contra-distinction to other false or less important &ay@ta. The coming of the herald of glad tidings in the ancient world was quite an unmistakable sight. Usually bringing news of victory in battle, his face would shine. His spear would be decked with a laurel, his head would be crowned, he would be swinging a branch of palms. He would raise his right hand and call out "Xalp~ . . . VLK@EV."~ his announcement, "we are victorious," is the common point which governs both Septuagintal and Pauline usage of &f)ay$htov. Victory, or the peace which attends it, is said to bring oqpta to the people. Its association with the concept of "salvation" further facilitated the transference of &Oay$X~ov to the theology of the New Testament. In order to thank the gods, but also to hold them to their gift, the recipients of the ~f)ay$X~ov would offer sacrifices. The phrase &Oay@ta BOELV is first found in Is~crates.~ The concept of sacrifice in response to the gospel is found in Paul only indirectly in his theology of giving, especially perhaps Romans 12: 1, where Paul encourages his readers to offer their own bodies as living sacrifices to the God who has revealed His gospel to them. Thanksgiving in general as a response to the gospel is prominent in Paul. From the specific usage of &ay$htov as news of victory in battle, a generalization was made. The word rr5ay@tov came to mean any important good news, even of a political or private nature. This development is clear from a passage in Philostratus which indicates that Nero ordered &ay$Xta to be offered after his success in the games. Some cities misunderstood and believed that he had been victorious in war and taken some Olympians ~aptive.~ The use of &Oay@tov in this sense became so popular that a caricature appears in Aristophanes in which a sacrifice is offered at the &ay@tov that anchovies had become cheap- er? The Origin and Meaning of EQaypAtov 179 A component to the understanding of &ay$htov under present discussion is the concept that it "does not merely declare salvation; it effects it.'"' The message itself is the cause for rejoicing and sacrificing. For this reason the messenger runs swiftly, trying to be the first to bring the precious message. A messenger can be punished for his neglect, "for he has deprived the recipients of their good fortune."" Bad news would purposely be suppressed. Sometimes, for political reasons, false day$hta were circulat- ed,'' in which case the messenger carrying the true message could have been said to have run in vain. Perhaps therein lies a backdrop to Paul's mention of another (false) gospel in Galatians 1:6-7. One can graphically imagine the image of a messenger, ill with exhaus- tion, having run in vain (Galatians 2:2) because the recipients have accepted a different &ay$htov. Eventually the term ~Oay@tov came into use in the imperial cult. The striking calendar inscription from Priene of about 9 B.C. proclaims that all time should be reckoned from the date of the birth of Emperor Augustus, because "the birthday of the god was the beginning of day$h[tov] on his a~count."'~ Gerhard Friedrich also quotes inscriptions announcing the &ay$hta of the emperor's coming of age and his ascension to the throne. Clearly Friedrich's statement is accurate: "the New Testament speaks the language of its day."14 B. The Usage in the Septuagint and Judaica The substantive is rare in the Septuagint, never appearing in the neuter singular. The plural is used in 2 Kings 4: 10 (2 Samuel in the Massoretic Text) in the sense of a messenger's reward for the good news which he thought that he was bringing, although in this case the "reward" turned out to be death. The neuter plural or feminine singular (the reading is uncertain) appears in 2 Kings 18:22, meaning "reward for good news." In the entire passage of 2 Kings 18:19-27, which describes the reporting to David of the news of Absalom's death, the substantive is used three times (the other two occurrences refemng to the actual message) and the cognate verb appears four times. It is ironic that in both of these passages, the "good news" is really sorrowful news for the recipient. One other occurrence of the substantive is 4 Kings 7:9 (2 Kings in the Massoretic Text), where 180 CONCORDIA THEOLOGICAL QUARTERLY it refers to actual good news (the defeat of the Syrian~).'~ In all of these places, &ay$hta translates the Hebrew b"s6rdh. The noun in the Septuagint is always used in the secular sense. Although the noun is rare in the Septuagint, the related verb occurs frequently: nine times in Kings; six times in Isaiah; three times in the Psalms; and once each in Joel, Nahum, Jeremiah, 1 Chronicles, and 4 Maccabees. Unlike the noun, the verb eWy@tco is used both in the secular and religious sense, always translating the Hebrew bsr. Apparent cognates of bsr are an Arabic verb meaning "to be joyful (as at the birth of a son)" and an Ethiopic verb meaning "to bring a joyful message."16 Because of 1 Samuel 4:17, where the mebhasst?r proclaims bad news (the defeat of Israel, loss of the ark, and death of the sons of Eli), and of 1 Kings 1:42 and Isaiah 52:7, where the message is characterized as "good" by the addition of t6bh, it has been conjectured that the basic meaning of bsr is simply "to bring a message." Friedrich, however, maintains that such is not the case. The joy of the message is contained in the root bsr. Since the message came to be associated with the battlefield and news of victory, every messenger from battle came, by extension, to be called a nfbhasser, even if the message brought bad news.17 By far the most predominant use of bsr, as of &ay@t, is the proclaiming of good news, especially news of victory. Most significant for the understanding of Paul's use of &ay@tov and &Oayy%tQo is its appearance in the Psalms and Isaiah. In Psalm 39:9 (LXX; Psalm 40 MT), the good news that is proclaimed to the congregation of Israel is that of the righteous- ness of God. Psalm 67:ll (LXX; Psalm 68 MT) announces the victory of God over His enemies. It is Psalm 95 (LXX; Psalm 96 MT), however, that touches most upon New Testament usage. Verse 2 enjoins people to "&Qay@I~~o& His salvation," literally, to tell the good news of His salvation." There is a sense of urgency here that is more fully developed in Isaiah. "A new era begins also for the nations. For Yahweh is a God of the Gentiles as well as ~srael."'~ But this phraseology also parallels the inscriptions from the Roman imperial cult regarding the ascension of the emperor as the beginning of glad tidings and salvation. The Origin and Meaning of EOaypA~ov 181 It is especially Isaiah, however, who provides the New Testament writers and speakers with the theological charge of e0aWl.10~ and e0ay@dco. Isaiah 40:9 and 52:7 announce the coming of the Redeemer King into His kingdom.19 But the message of the evangelist is always that of the sender, the Lord Himself, as Paul points out in citing the latter passage at Romans 10:15.20 The messenger's authority when proclaiming the gospel is that of his commission. In Isaiah 60:6 it is the Gentiles who come streaming into Jerusalem to honor the Redeemer King and to proclaim the salvation (LXX) of the Lord. This is clearly a messianic reference. It is above all Isaiah 61:1, however, that provides the springboard into the evangelism of the New Testament. The messianic age begins with the fulfilment of this prophecy. Jesus claimed to constitute its fulfilment in Luke 7:22 and Matthew 11:5. The "gospel" is one of forgiveness by means of God's favor, His grace alone. The "gospel" is also God's righteous vengeance which defeats evil and is therefore a source of comfort for His people. This message became the heart of Paul's dayyAtov. The messianic nature of these passages was emphasized in rabbinic Judaism. The coming of the mebhassZr, the "evangelist," becomes the focal point, for his coming means the beginning of the messianic age of heaven on earth. "Everything depends on his appearance and on his act of proclamati~n."~~ There is no unanimity among the rabbis concerning his identity. Sometimes he is Elijah, sometimes an unknown figure, sometimes the Messiah himself.22 C. The Usage in the Gospels and Acts We have already seen that Jesus applied Isaiah 61:l to Himself and, in so doing, ushered in the messianic age. But it is interesting to note that the &.y@ot are the first New Testament e0~Iyy~l.o~ Gabriel tells Zechariah the good news about the upcoming birth of John. An angel tells the shepherds the good news of the birth of the Messiah, the Lord. Thus, Mark can include both the events surrounding John and those surrounding Jesus in what he calls the "gospel of Jesus Christ" (1:l). Elsewhere in the gospels the content of the e0ay@tov is not specified, except that it is the "gospel of the kingdom of God." The reader is expected to be familiar with its meaning and content. In the Book of Acts Luke 182 CONCORDIA THEOLOGICAL QUARTERLY makes it clear that the gospel is the Lord Jesus Christ. Once he quotes Paul identifying "the gospel of His grace (20:24)." In regard to the remaining non-Pauline books of the New Testament, the term &aWhtov appears twice in Hebrews, four times in 1 Peter, and three times in Revelation. No new nuances in meaning or origin are provided by these passages. 11. E.ba@htov in Paul The Apostle Paul uses the noun sixty times in his epistles. The verb is used twenty-one times excluding the variant reading at Romans 15:29. The distribution is as follows: Book Romans 1 Corinthians 2 Corinthians Galatians Ephesians Philippians Colossians 1 Thessalonians 2 Thessalonians 1 Timothy 2 Timothy Titus Philemon Noun Verb - In the course of these occurrences Paul uses &ay@~ov or &a@t