... God to promise and then send God's Son among us. Then a summary of the life, death, and resurrection followed with a promise of the Holy Spirit. Beginning with the preaching of Peter in Jerusalem through the preaching and epistles of Paul, Dodd found these emphases as the heart of the apostolic message. This consistent phenomenon of itself suggested that all Christian preaching in some form should follow this pattern. What is also obvious about the apostolic witness is that the apostles carried this message ...
... all can be saved through faith in Christ (see sidebar). 3:23 for all have sinned and fall short of the glory of God. Two pieces of Paul’s Adam theology surface here. First, the aorist tense of the verb h?marton (“have sinned”) no doubt alludes to Adam and Eve’s fall in ... , an important tradition informing Paul’s language of sacrifice in Romans 3:25–26, especially his choice of the word hilast?rion in 3:25, is the Day of Atonement. Some seventy-five years ago C. H. Dodd disagreed that hilast?rion ...
... slip back into old habits. That is exactly what happened to the believers in Ephesus. And that's why Paul's encouragement was so important for them. Paul says many helpful things in his letter to the troubled Ephesians, many good things about what Christian life is ... sometime back. It was about America's premier mile runner of the 1940s, Gil Dodds. Dodds was known as "The Flying Parson" because he was an ordained minister. Dodds usually signed autographs along with a scripture reference. This was his way of ...
... love their children, they love their pets, they love their cars, they love their soft drink. But that's not the kind of love St. Paul is talking about. Love is more than a feeling, a mushiness inside. Love is a commitment to do good for another. When the Gospel of John ... running track in college. He ran low hurdles. In those days a man named Gil Dodds was the world's indoor mile champion. The first time Hendricks met Dodds, Dodds invited Hendricks to join him in running around a track. So they took off. Much ...
... Zech. 6:15), where the reference is to the Gentiles, but we must not look in Peter’s first public address for the wider vision that Paul later had. For Peter it was still a matter of our God in the narrow sense of Jewish nationalism, and even the reference in 3: ... 8:34; Eph. 1:20, 22; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Pet. 3:22). C. H. Dodd’s conclusion is undoubtedly justified, therefore, that “this particular verse was one of the fundamental texts of the kerygma, underlying almost all the various ...
... of an imminent parousia. He believed that the death and resurrection of Jesus would at once usher in the new age. It was the failure of the new kingdom to arrive that led Paul to develop his concept of "being in Christ" in the present age. Against Schweitzer, C. H. Dodd contended that neither Jesus nor Paul was mistaken. With Jesus’ death and resurrection the "age to come" did arrive, and eschotology was "realized" as much as it ever would be in history. "Being in Christ" is not a Pauline afterthought ...
... uses what would be considered reasonable arguments at the outset of his deliberations. For an argument against reading this and the complementary verses as a slogan from the Corinthians, see B. J. Dodd, “Paul’s Paradigmatic ‘I’ and 1 Corinthians 6.12,” JSNT 59 (1995), pp. 39–58. Dodd looks at the first-person cast of the discussion in terms of rhetoric. 6:13 Conzelmann (1 Corinthians, pp. 108–10) makes the important point that porneia was far more than a remnant of the community’s past life ...
... which he introduced in 1:16–17. Romans 1:18–3:20 is a sobering exposé of the dark side of human nature. Throughout the attack Paul labors to demonstrate that there is no distinction between Gentile and Jew in the matter of sin and guilt, a point reasserted in 3:10–12, 3 ... wrath of God is simply a nemesis, the inevitable process of cause and effect in a moral universe, as does C. H. Dodd (Romans, pp. 21–24). Nor must we try, as did ancient Jewish rabbis, to divorce wrath from God by ascribing it to ...
... writers Seneca, Martial, and Quintilian hailed from there, as did the emperors Trajan, Hadrian, and Theodosius I. See J. Finegan, “Spain,” IDB, vol. 4, pp. 429–30. The arc-theory of Paul’s missionary vision from Jerusalem through Illyricum to Spain is suggested by Dunn, Romans 9–16, p. 872. 15:25–29 Dodd’s mention of early Christian communism ought not be confused with Marxism. As an economic theory Marxism is determined by the compulsory ideal of common ownership of capital, whereas the early ...
... children on his own when his wife died at child birth. So the next year at her Methodist church in Washington state, Mrs. Dodd led the first known celebration of Father’s Day honoring the “father’s place in the home and his role in the ... fight for the souls of those we love the most and it’s going to take all of our power and all of God’s grace to win. Paul was right. Our struggle is not against flesh and blood, but against the spiritual forces of evil in the heavenly realms. What can we do? We can ...
... that rest for a moment in your mind -- love is neither anxious to impress, nor does it cherish inflated ideas of its own importance. C. H. Dodd was for many years a professor of biblical studies at Cambridge. He has written a number of books on biblical studies -- a classic one on the parables, and another on Paul's teaching entitled "According to Paul." His imperious attitude toward his students and faculty colleagues set him apart in a kind of Olympian detachment and prompt an oft-repeated limerick in the ...
... to the Father. The only other place in the book where “sons” is used absolutely is in 12:5–8. The author shares this concept with Paul (e.g., Rom. 8:14, 19; Gal. 3:26; 4:6f.). To be “sons” means to be those who enjoy and are on the way to ... the high priest’s work, as the work itself. The key Greek word (hilaskesthai) has been much debated by NT scholars. C. H. Dodd, on the one hand, argues that its meaning in the NT is “expiation,” i.e., reflecting action directed toward sins, in the ...
... 2:18; 1 Enoch 38:2). In the NT it was applied to Jesus: Acts 3:14 (by Peter); 7:52 (by Stephen); 22:14 (by Paul). The unrighteous: The Greek term (adikos) basically concerns law rather than ethics; here it has the sense of “those who break God’s law.” Bring you ... 2:34; 5:31; 7:55; Rom. 8:34; Eph. 1:20; Col. 3:1; Heb. 1:3, 13; 8:1; 10:12; 12:2). See Dodd, According to the Scriptures, pp. 34–35; 120–21. Jews, in common with most Eastern peoples, were careful to distinguish between the right and left ...
... makes three points in 16:25–27, which correspond with the three points made in 1:1–7. First, the content of the gospel is Jesus Christ (taking Iēsou Christou as an objective genitive). Paul defines this gospel as the “proclamation” (kē) of Jesus Christ (compare 16:25a with 1:1–4). C. H. Dodd long ago identified the components of the kērygma from the book of Acts. He noted that there were at least five end-time aspects of Jesus’ life, death, and resurrection: (1) in Jesus the messianic age ...
... is in accordance with His glorious design that they discharge their functions. Nothing can be changed. In His hand lies the government of all things” (1QS 3.15–16; see also 1QH 15.14–20). Paul asks similarly, who resists God’s will? and follows with an illustration of a potter throwing a pot (vv. 20–21). Dodd finds it “the weakest point in the whole epistle,” maintaining that a person is not a pot but a responsible moral agent (Romans, pp. 158–59). But this is to press the illustration too ...
... whom lays good claim to being an apostle. Of the 29 names in the total list, fully one-third are women’s. Suffice it to say that Paul is not the despiser of women, nor the advocate of a male-dominated ministry, that he is often portrayed as being. 16:5–16 There now follows a ... the Letter to the Romans, Studies and Documents 42 (Grand Rapids: Eerdmans, 1977); Cranfield, Romans, vol. 1, pp. 5–11; Dodd, Romans, pp. xvii–xxiv; and Metzger, TCGNT, pp. 533–36. 16:1–2 On the question of women deacons, ...
... : in v. 25, “presented,” “sacrifice of atonement,” “demonstrate,” “forbearance,” “beforehand,” “sins” (hamartēmata); and in verse 26, “forbearance” (omitted in NIV)—all of which suggest that Paul is utilizing either a confession or well-established Christian terminology. On the variety of vocabulary in 3:21–31, see Dodd, Romans, pp. 51–57. 3:21 Insightful discussions of the transition at 3:21 can be found in Leenhardt, Romans, pp. 98–99, and Nygren, Romans, pp. 144–45 ...
... –17; 5:2, 12, 27; 2 Thess. 1:9; 2:2, 13; 3:16). Similarly Christ is a title, but, due in large measure to Paul, it soon came to used as a proper name. “Christ” comes directly from the Greek word Christos, which translates the Hebrew mešiaḥ (messiah), meaning “ ... should not be thought of as merely “an inevitable process of cause and effect in a moral universe” (C. H. Dodd, The Epistle to the Romans [London: Hodder & Stoughton, 1932], p. 20). It is inevitable, but it is something personal. God ...
... least, for contentment (autarkeia) is nature’s wealth” (Stobaeus, Florilegium 5.43). On Paul’s natural independence of spirit and outlook see C. H. Dodd, “The Mind of Paul, I” in New Testament Studies, pp. 71–73. 4:12 A rhythmical pattern ... lives and, so to speak, a deposit in the bank of heaven that will multiply at compound interest to their advantage. They meant Paul to be the gainer from their generosity, and so indeed he is; but on the spiritual plane the permanent gain will be theirs. ...
... 6:11). For a more thorough presentation of the view taken here on having “but one wife,” see C. H. Dodd, “New Testament Translation Problems II,” pp. 112–16. On the several options, see Hanson, pp. 77–78. For the ... to him), I will take the occasion to write you these instructions (lit., “these things,” that is, chaps. 1–3) now. (On the question of whether Paul had recently been in Ephesus, see note on 1:3). With verse 15 the real urgencies of the letter come into focus. The church itself is ...
... they had passed into a list of Old Testament testimonies to provide the church with an explanation of Israel’s hardness (see C. H. Dodd, Scriptures, pp. 38f.). 28:28 But Paul ended on a note of triumph: God’s salvation has been sent to the Gentiles, and they will listen! (cf. 13:48). It must be remembered, however, that this was spoken against the background of what Paul had already written in Romans 9–11, that God had not permanently cast his ancient people away. Their unbelief for the present meant ...
... in creation: he is the one “through whom all things came” (1 Cor. 8:6; cf. Col. 1:16, 17). Other NT writers agree with Paul in this presentation (cf. John 1:1–3; Heb. 1:2; Rev. 3:14); it is evidently bound up with a primitive Christian identification of ... Cross of the Servant” (1926), in The Cross in the Old Testament (London: SCM Press, 1955), pp. 104, 105; C. H. Dodd, According to the Scriptures, p. 93; J. Jeremias, “Zur Gedankenführung in den paulinischen Briefen,” in Studia Paulina in honorem ...
... us. The glory of the future will be to see the completed pattern, but even now something of it is visible in hind sight. C. H. Dodd comments, A man who is the object of grace, when he looks back upon himself, feels more and more that he has become what he is ... the invincible love of God. God’s love cannot be defeated, nor will it let us go. 8:31–32 At decisive stages in the epistle Paul sums up the argument with a rhetorical question, What, then, shall we say in response to this (v. 31; also 3:5; 4:1; 6: ...
... many years before 1 Peter was written (so he could not have borrowed from Peter), and for Peter to have used Romans involves the unlikely assumption that he first disentangled Paul’s quotations and then added parts of Isa. 28:16 that Paul omitted, and yet not from the LXX (or from the Hebrew, for that matter). See Selwyn, pp. 163, 268–77; Dodd, According to the Scriptures, pp. 35, 41–43; Ellis, Paul’s Use of the Old Testament, pp. 86–91. The cornerstone quotation, from Isa. 28:16, is alluded to by ...
... others do not hear and entertain visions that others do not share. Faith is the substance that empowers and fuels the vision. The apostle Paul is an instrument of God, bringing God's word through the transforming power of the Holy Spirit. The Spirit helps us to see that ... God. Amen. 1. Adolf Growoll, American Book Clubs: Their Beginnings and History, and a Bibliography of Their Publications (New York: Dodd, Mead and Company, 1897), p. 3. 2. Alan Taylor, "A life in words," The Sunday Herald, July 27, 2003, ...