This is probably the most important biblical thematic study by an Australian since Leon Morris’s Apostolic Preaching of the Cross published in 1955. Dr Campbell has already established an international reputation for his work on the Greek of the New Testament. To this distinction he has now added the major thematic and theological work, Paul and Union with Christ that promises to be the benchmark on this key subject for years to come.
Paul and Union with Christ falls into three main parts. In the first, Campbell surveys major contributors from Deissmann (1892) to Gorman (2009). Although the analyses are necessarily brief they represent a massive achievement and in themselves make the book worth owning.
He proceeds, second, to the major core of the monograph, a two hundred page exegetically detailed study of every Pauline union-with-Christ text, related to the key prepositions en, eis, syn, and dia. Campbell examines each text in turn providing his own translation of the Greek, all with attractive simplicity. This section will prove to be invaluable for those who teach from or write on these critical Pauline texts. The author concludes this part with a discussion on Pauline metaphors like ‘body’, ‘temple’ and ‘marriage’ that elucidate the union-with-Christ texts.
The final ‘theological’ section, occupying the latter 40 percent of the book, rests squarely on the foundational exegesis of Paul’s union-with-Christ texts in the second part. Here he discusses the work of Christ, the Trinity, Christian living, and justification.
Dr Campbell is acutely aware of past as well as present attempts to understand Paul’s union-with-Christ texts in relationship with the apostle’s overall theology. The ‘occasional’ character of his epistles makes the task quite complicated, if not impossible. Paul’s focus and emphasis from letter to letter depends on the issues he is addressing. Romans is the closest to a systematic statement of his beliefs, yet even here Paul is addressing a series of specific pastoral issues amongst those in his mission in that city.
So do the ‘union’ texts represent the ‘centre’ of Paul’s thought, or perhaps their ‘key’?
Campbell is fully aware of these issues and that many (most?) of the union texts have layered and interconnected meanings and without a single, dominant, controlling idea. So he settles on the notion of ‘webbing’: ‘…union with Christ is the “webbing” that holds it all [Paul’s thought] together…Every Pauline theme and pastoral concern ultimately coheres with the whole through their common bond – union with Christ’ (p. 441).
Inevitably such a massive work prompts some questions. One is that he notes the fact but not the content of Dr John Lee’s trenchant criticism of the BDAG Greek lexicon (p. 27 n. 8). Lee, an Australian, is an international expert on lexicons so it would have been helpful to know his concerns, especially since Campbell follows the structures BDAG to the degree he does (though not uncritically). Another, is the question how historically Paul became ‘a man in Christ’ (2 Cor. 12:2) and how historically his addressees became ‘those who belong to Christ’ (1 Cor. 15:23)? What was the role of Paul’s Damascus conversion for him and the role of his gospel preaching for those who became his churches? Connected, third, is how important to Paul was his failed attempt to relate to God through law in contrast to his life-changing epiphany as from Damascus that he now knew his ‘Abba’, Father in the Crucified One, in the power of the Christ who loved him in him (Gal. 2:19-21).
Dr Campbell has put us deeply in his debt by his dedicated labours in producing this epochal book. Despite its immense erudition and imposing research it is written humbly and simply and with due respect to those with whom he differs.
(A review published in Southern Cross, Sydney, April 2014)