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Jonathan Octavianus
Sekolah Tinggi Teologi Anugrah Indonesia
Religion Humanities Economics, Econometrics & Finance Education Languange, Linguistic, Communication & Media Law, Crime, Criminology & Criminal Justice Public Health Social Sciences Other

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FROM "WHO KNOWS?" TO "WE KNOW": ECCLESIASTES 3:19-21 AND THE FUTILITY OF CREATION IN ROMANS 8:20 Felicia Oetomo; Jonathan Octavianus
Jurnal Penelitian Progresif Vol 6 No 1 (2027): SEPTEMBER 2026 - FEBRUARY 2027
Publisher : CV Naskah Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61992/jpp.v6i1.407

Abstract

Commentators have long suggested that Paul's ματαιότης in Romans 8:20 echoes Ecclesiastes, yet the claim has been asserted rather than tested, and it is usually set against the more popular view that the verse alludes to Genesis 3. This article tests the proposal using Richard Hays's criteria together with a lexical survey of the Septuagint. The survey shows that Genesis 3 LXX shares none of the key vocabulary of Romans 8:18-25, whereas the noun ματαιότης is concentrated overwhelmingly in Ecclesiastes (39 of 54 occurrences). We argue that the two proposals are not rivals. Paul names the Genesis 3 event with Qoheleth's diagnostic term, and specifically through Ecclesiastes 3:19-21, where Qoheleth himself rereads the dust of Genesis, extends "vanity" to humans and animals alike, and leaves open the question "who knows?" Paul's "we know" (Rom 8:22) and his hope for "the redemption of our body" (8:23) answer that open question. The article further distinguishes two registers of futility in Romans: the culpable futility of idolatrous humanity (1:21; cf. Jer 2:5) and the imposed, guiltless futility of creation, subjected "in hope" (8:20). The result sheds light on Paul's eschatology and offers a canonical reading of Ecclesiastes in which vanity is not the last word.
THE ONE WHO ENTERED: CHRIST AND THE TEMPORAL STRUCTURE OF ESCHATOLOGICAL REST IN HEBREWS 3:7-4:11 Evans Winata; Jonathan Octavianus
Jurnal Penelitian Progresif Vol 6 No 1 (2027): SEPTEMBER 2026 - FEBRUARY 2027
Publisher : CV Naskah Aceh

Show Abstract | Download Original | Original Source | Check in Google Scholar | DOI: 10.61992/jpp.v6i1.408

Abstract

Studies of Hebrews 3:7-4:11 have concentrated on the nature, location, and background of the promised rest, and on the way the letter’s eschatology drives its exhortations. This article asks a related but neglected question: how does the passage arrange access to that rest in time? We argue that the author works with three temporal points of reference. The first is God’s rest, available ‘from the foundation of the world’ (4:3-4), which early Jewish and Christian readers understood as a seventh day that never reached its evening. The second is the ‘Today’ of Psalm 95, which the author treats as a limited day of invitation (3:13; 4:7). The third is ‘the Day’ that the readers see approaching (10:25; cf. 9:28). Taking up Nicholas Moore’s christological reading of 4:10, we propose that Christ, the one who has already entered God’s rest and the forerunner who entered ‘for us’ (6:20), links these three points. Within the rest motif, the two strands of eschatology that Scott Mackie has identified in Hebrews, two-age eschatology and heavenly sanctuary eschatology, meet in him. The Sabbath rest that ‘remains’ (4:9) is therefore a rest the Son already occupies, and believers enter it as ‘partakers of Christ’ (3:14). Because the warnings of the passage concern the limited Today and not the availability of the rest, Hebrews can hold grace and urgent exhortation together without contradiction.
Co-Authors Evans Winata Felicia Oetomo