50 Gk. ἐν τοĩς ἐπουϱανϱοις, as in Eph. 1:20, etc.
50Gk. ἐν τοĩς ἐπουϱανϱοις, as in Eph. 1:20, etc.
51 Such a totally realized (or “overrealized”) eschatology may have been held by some members of the Corinthian church (1 Cor. 15:12; cf. 2 Tim. 2:17–18), and finds expression in the Valentinian Epistle to Rheginos on the Resurrection (one of the Nag Hammadi treatises), which interprets Paul as teaching that “the Savior swallowed up death” and that “we suffered with him, and arose with him, and went to heaven with him” (45.14ff.).
52Gk. οὒς δὲ ὲδιίαĩωσεν, τούτους ϰαὶ εδóξασεν. The aorist indicative εδóξασεν may have the force of the Hebrew prophetic perfect (cf. Jude 14, ἧλθεν ϰύϱιος, quoting 1 Enoch 1:9). That, so far as believers’ experience is concerned, their being glorified lies in the future is evident from Rom. 8:17, εἳπεϱ συμπάσξομεν ἳνα ϰαὶ συνδοξασθѽμεν.
53It is held out as a promise to the overcomer in Rev. 3:21 (”I will grant him to sit with me on my throne, as I myself overcame and sat down with my Father on his throne”).
54οἱ ἀναγεννώμενοι διώ τοῠ θείου βαπτίσματος ἐν τῷ παϱαδείσψ τέθενται— τουτέστιν ἐν τη εϰϰλησἐα (Select Notes on Genesis, 2:13). J. H. Bernard, “The Odes of Solomon,” JTS 12 (1910–11), 1–31, points out that the eastern fathers frequently express the thought that the baptized have been restored to Paradise and its privileges; he quotes Basil (Horn. 13.2) and Gregory of Nyssa (Sermon on Christ’s Baptism) to this effect, as well as the Odes of Solomon (11.14; 20.7), which he takes to be baptismal hymns. Schlier, in addition to quoting Origen, cites the Odes of Solomon as evidence that “the conception of baptism as a journey heavenwards is . . . widespread in early Christianity” (Der Brief an die Epheser, p. 111).