Tag: Galatians

Book Plunge: Beyond The Salvation Wars Chapter 4 Part 5

What about Catholicism today? Let’s plunge into the Deeper Waters and find out.

In wrapping up his look, Bates says that he sees four problems in Catholicism today:

In my view, Catholic dogma wrongly suggests that the community of the justified (and any individuals therein) must be marked out by things other than Spirit-led allegiance to the king in at least four ways: penance, holy days, acceptance of the whole dogma, and baptism.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1780-1781). Kindle Edition.

Penance is the idea of something needing to be done beyond seeking forgiveness. Trent even says that one cannot receive forgiveness by faith alone. Penance must take place. About this, Bates says that:

Yet these dogmas about penance do not accord with Scripture or the teachings of the apostles. The Catholic bishops at Trent wrongly believed penance to be biblical because commands in the Bible to “repent” (Greek metanoeō) had been mistranslated in Latin as “do penance.” The Council of Trent’s “Decree on Justification” cites Matthew 3: 2, Acts 2: 38, and Revelation 2: 5 in support of “do penance,” but the original Greek, as opposed to the Latin Vulgate, actually says “repent” in these places. The meaning “do penance” is not possible for the Bible in the way Trent intends, since the system of penance and absolution by a priest was not in place until after the Donatist crisis in the third century. Jesus and the apostles lived in the first.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1796-1801). Kindle Edition.

And going further:

There is no evidence that Jesus or the apostles commanded penance or absolution by a human priest within the framework of the new covenant— especially since, apart from Jesus as the high priest, there is no evidence for human priests of the new covenant at all in the earliest Christianity represented by the New Testament writings.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1812-1814). Kindle Edition.

As for holy days, my understanding of Bates is that the problem is not the holy days themselves, but making their observing as mandatory.

To reinstate universally required holy days— as Catholicism does— is to reinstitute an old-order written-rule system, to turn back to the stoicheia. This plays into sin’s hand. Such rules create false walls in the one true church, and those who rely on those walls rather than or in addition to allegiance to the king compromise the one-justified-family benefit and result of the gospel. Only Spirit-based allegiance in the king allows the flesh to become obedient to the deepest intentions of the law of God.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1842-1846). Kindle Edition.

I do not need to expound on the others, but I want to give Bates’s final statement in full.

A close reading of Paul’s letters shows that personal justification is not part of the gospel, but rather is one of its leading benefits. Faith is not part of the gospel either. Saving faith is best understood as an allegiant response to the King Jesus gospel. Paul’s doctrine of justification by faith is purposed to show that there is one, and only one, righteous family and this family is the family that gives allegiance to King Jesus. I’m persuaded that Catholics, Orthodox, and Protestants are not equally and fully correct in their doctrinal determinations. I’ve sketched common Protestant problems and have also shown how the doctrine of justification in Galatians should pressure the Catholic Church toward specific reforms in dogma. Nevertheless, each is equally and fully Christian inasmuch as each upholds and responds with allegiance to the royal gospel. In our overall attempt to move beyond salvation wars of the past and present, in this book’s final chapters we will return to the question of how justification is presently modeled among Catholics and Protestants, and then we will seek to remodel it. But if our remodeling is to help

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1885-1893). Kindle Edition.

Next time, we’ll look at a position that some Protestants hold to. Is baptism saving? What role does Bates see as baptism holding?

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Beyond the Salvation Wars Chapter 4 Part 4

Does Bates have a better reading of Galatians? Let’s plunge into the Deeper Waters and find out.

Bates wants us to consider several different points about the reading of Galatians.

First off, when it comes to the gospel being compromised, it does not refer to the content, but to the results. He specifically cites Galatians 1:6-9. They likely did agree that Jesus is King. They did not agree in how one is supposed to live in light of Jesus being king.

Second, their main dispute was how one displays allegiance to Jesus. They included following the Law as necessary to show allegiance. Bates does not say in the book how he would view someone who is Messianic Jewish and chooses to live by the law, say in dietary restrictions, not because they think it salvific, but because of a sort of connection they experience with their tradition.

Third, the troublemakers were not arguing a works salvation per se. They were arguing a works of the law salvation. This is an important distinction since in the time of the Reformation, it would not be arguments about the Jewish Law, but about works in general.

Finally, this does not exclude good works. One should do good works, but that is not for the purpose of salvation, but they are done because the King commands them and they are the fruit of salvation. This is the epistle where Paul talks about the fruit of the Spirit after all.

Bates then applies this to Catholicism. One of the problems is that in Catholicism, an individual is not allowed to have private interpretation of Scripture.

As the Catholic Church’s most authoritative statement, Dei Verbum, puts it, “The task of authentically interpreting the word of God, whether written or handed on, has been entrusted exclusively to the living teaching office of the Church.”

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1723-1725). Kindle Edition.

Bates says about this:

This puts the individual who is trying to assess the truthfulness of Catholicism in an awkward place. From the Catholic vantage point, no individual can make Catholicism’s fidelity to Scripture or history a criterion when testing Catholicism’s truthfulness, since neither

that individual nor any other has the right to authoritatively interpret Scripture or tradition in order to determine whether Catholic doctrine is in fact true. For Catholics, private individuals— whether laypeople, priests, Catholic, non-Catholic, or professional scholars— have no right to decide what Scripture, tradition, or Catholic doctrine truly means.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1726-1731). Kindle Edition.

Bates’s problems with Catholicism are not that Catholics do not appreciate grace. He affirms that they do. All forgiveness is grace. It is not even the sacraments. One can fully hold to sacraments if they wish. The problem comes in the relationship the sacraments play to salvation.

A central Catholic error regarding salvation is the belief that the terms of true allegiance can be universally and officially mandated through a list of must-do and must-not-do commands via the sacraments for everyone.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1760-1762). Kindle Edition.

He then says that:

Sacraments in general can be celebrated as helpful for the Christian life when their performative terms are not made mandatory for salvation. The traditional Catholic position is that the sacraments are absolutely mandatory, but as noted above, Lumen gentium has undermined this position by affirming that other Christian communions are somehow really “joined with us in the Holy Spirit” (§ 15).

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1767-1770). Kindle Edition.

Catholics do not fall under the anathema of Galatians. Bates still considers them fully in the Christian faith. I can say that I also love my Catholic brothers and sisters, seeing as I meet with a number of them on Thursday nights to discuss Aquinas via Zoom.

Next time, we’ll wrap up this chapter.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Beyond The Salvation Wars: Chapter 4 Part 4

Are works necessary for salvation? Let’s plunge into the Deeper Waters and find out.

Okay. So Bates is arguing that salvation comes from allegiance to Christ. Is this a works-based salvation? Do I have to live my life in service to Jesus in order for me to be saved?

My favorite analogy to use with this is a wedding. Imagine that a man meets a girl he really wants to marry. He spends many months wooing her and after a long time of dating, they decide to marry. He makes his vows at the altar as does she. After the wedding then, he drives back alone to his parents’ house, stays with them, and never sees his bride again and says “Married life sure is good!”

We would question if such a man is really married. Yes, a minister might have said something at a ceremony, but look at how he’s living. He’s not interacting with his bride. He doesn’t see her. He doesn’t spend time with her. Definitely then no sex with her. In what sense can he be considered married?

So does this mean that a man has to take his wife into a home with him and be intimate with her in order to be married? No. It’s being said that if a man doesn’t do those things, one can question if he really is married because married people do married things. In a parallel sense, if a man claims to be a Christian, but does nothing in service of Jesus, is he really a Christian? No. Saying you are a Christian entails that you will treat Jesus as your king.

Bates says about works that:

Classic Protestantism assumes that Paul objects to all works with regard to justification. But Paul’s concern is not with works in general (any and every deed) but more precisely with works of the law.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1612-1614). Kindle Edition.

Is this idea found in Scripture? Yes. Bates says:

Doing is required. In fact, for Paul, good works consistently form part of the basis for final salvation (e.g., Rom. 2: 6; 2 Cor. 5: 10; Gal. 6: 7– 10; 2 Tim. 4: 14; cf. Matt. 16: 27; John 5: 28– 29). It is “the doers of the law who will be justified” (Rom. 2: 13)

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1622-1624). Kindle Edition.

This is also how one bridges the gap between Paul and James that allegedly exists. James can say “You think Jesus is king? Good. Even the demons believe that, and they tremble.” (Yes. I know the text says that there is one God, but I think this would also apply.) In other words, the demons would believe that and take it seriously enough that they know it’s a threat. If you say you believe that Jesus is king and do nothing, you don’t even take it as seriously as a demon takes it.

So now we get to Bates’s critique then of Catholicism on this point. In Catholicism, there is set up a system of penance many times. There are things one is told to do such as the rosary or anything like that. Bates says that:

Paul is speaking about what it would mean to rebuild the “works of the law” (2: 16). To do so would be to turn back to the dysfunctional old order. It would be to turn away from the liberated new creation that is constituted by the king’s reign via the Spirit’s presence. Any person who reinstalls that stoicheia-based old system proves to be a violator of its regulations. Since the old-covenant system has reached its goal and end, forgiveness can no longer flow through it. Here’s the upshot: Anyone who attempts to reinstate the old covenant or any other written-rule system of salvation, whether in whole or in part, will violate God’s law, incurring the same guilt as someone who has violated every regulation within it.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1666-1673). Kindle Edition.

Keep in mind Bates is not saying that Catholics are not Christians, but the system set up is problematic. Of course, there are times it is proper to do something, but it is not to receive forgiveness, but because one has it. If I fault my brother and seek forgiveness, I need to go to him even after going to Jesus if it is at all possible to go to my brother. I need his forgiveness as well. I don’t go to him so Jesus will forgive me. I go to him because Jesus has forgiven me and that healing needs to be extended to my walk with my brother.

Next time, we’ll look at how Bates thinks we should read Galatians.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Beyond the Salvation Wars Chapter 4 Part 2

How does Bates see faith? Let’s plunge into the Deeper Waters and find out.

Faith is one of the most misunderstood words in Christianity. A lot of atheists see it as belief without evidence, and unfortunately, a lot of Christians seem to agree with them. This hasn’t done the discussion any favors. I have written my own article on the meaning of faith here.

Bates meanwhile says:

I contend that Protestant-Catholic wrangling has been plagued by overly restrictive understandings of “faith.” How faith is used today or how related terms were used at the time of Protestant-Catholic split in the sixteenth century may or may not correspond to the Greek word pistis. What matters is the meaning of the ancient word pistis.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1442-1445). Kindle Edition.

This is something we should all consider. We could be taking a first-century concept debated in 16th century thought and applying it with 21st century understandings. No wonder we’re so confused! Writing that sentence was even confusing!

The problem Bates sees is not the content of the gospel was disagreed with. In Galatians, you do not see Paul arguing for the resurrection of Jesus. You do not see him arguing for the deity of Christ. What you see him arguing about is more on how people live in light of those realities.

Peter’s behavior wasn’t moving toward or in alignment with the truth of the gospel. This suggests not a compromise in the gospel’s content but a compromise of the gospel’s lived effect, actualized benefits, or practical results. Peter had not compromised the gospel’s raw content but its theological truthfulness as this pertained to its behavioral outworking. In Galatians 2: 14 Paul uses “the gospel” in a part-for-whole fashion to refer to behavior that results from the gospel’s truth that affects the wider community.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1532-1537). Kindle Edition.

Let’s acknowledge also that to some extent, we all struggle with this. We all claim the kingship of Jesus, and many times we live as if He is not the king. We live like we are the ones that have to maintain control in our lives. I am not at all endorsing frivolous living, but I am saying we should trust that the king cares deeply for His subjects.

So what this means is that the Galatians were living as if allegiance to Jesus was insufficient for salvation. Not only do you have to swear allegiance to Jesus, you have to undergo circumcision and follow the Old Testament Law. Paul is writing to tell them that the Law was always insufficient for salvation in itself. It was always by grace through faith. If the Law was sufficient, there would be no need for Jesus. The only reason you need to keep the Law for salvation then is if you believe the sacrifice of Jesus and swearing allegiance to Him is insufficient for salvation.

While there could have been parallels to some events in the time of the Reformation, we should not read Galatians as if it was written to deal with a 16th-century question. It is a 1st-century text for a 1st-century question. Of course, it has relevance for us today, but we must see what the relevance was for them first and then apply it today.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: Beyond the Salvation Wars Chapter 4 Part 1

Does Galatians destroy Catholic soteriology? Let’s plunge into the Deeper Waters and find out.

Ah, Galatians. It’s a favorite for many Protestants to go to. Some passages seem exceptionally fitting, such as if an angel from heaven delivers another gospel, let him be accursed. That seems to work well for Mormonism. Of course, we all know the big message of Galatians is justification by faith and that works aren’t required for salvation and thus, Catholicism has a big problem.

What if those are misunderstood ideas?

I will argue that Galatians does forcefully critique Catholic soteriology, but not in the way described by classic Protestantism. Meanwhile, a close reading of select portions of the letter also shows why Protestants have been misapplying justification by faith.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1368-1370). Kindle Edition.

So could Protestants have the right text but the wrong argument? Could we also be misunderstanding Galatians and have our readings read more in light of the Reformation? Could the reformers have been misreading the book themselves in light of their present situation?

Bold claims.

Bates says we Protestants tend to read the book like this:

1. the gospel is being perverted in Galatia by certain troublemakers (1: 6– 9; 2: 5, 14);

2. the principles of grace alone and justification by faith alone were being compromised by the troublemakers who were seeking instead to be justified by works (2: 16; 3: 11; 5: 2– 4);

3. these troublemakers were seeking to be justified by works, since they were trying to earn personal salvation by keeping the law perfectly (3: 10; 5: 3);

4. but personal faith is uniquely and exclusively saving (5: 6).

In light of 1, 2, 3, and 4, the temptation to conclude the following is powerful:

5. personal justification by faith alone is the gospel or at least central to it.

Once this conclusion is drawn, another becomes inexorable:

6. Catholics are preaching a different gospel because they violate the principle that a person is justified by grace alone through faith alone, so they are cursed and cut off from Christ by Scripture’s own standard.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1386-1398). Kindle Edition.

That does sound quite fair to how many read it. If it is true on all the counts, then it would follow that Catholicism is teaching another gospel. However, Bates has already said that he thinks that Catholics and Protestants both agree on the gospel. So what is going on here?

Paul describes the gospel otherwise. The conclusion that “justification by faith” is central to the gospel is an inference drawn from a certain customary way of reading Galatians. It probably is a false one. When Paul and other New Testament authors actually describe the gospel’s content, they never mention personalized justification by faith, let alone make that the centerpiece. Instead, they consistently give a royal narrative (akin to the ten events in part or in whole [listed in chap. 2]) about the Messiah (e.g., Rom. 1: 2– 4; 1 Cor. 15: 3– 5).

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1406-1410). Kindle Edition.

And we are back to points made earlier. It is the royal message that is to be embraced. Once you embrace that, there will be outcomes that come from that which will include justification by faith. It sounds as if Bates is saying that justification by faith is the gospel, but saying that because the gospel is true, justification by faith is true. If the gospel is not true, then there is no justification by faith.

Okay, but what if we read the text in light of Romans?

Furthermore, if we use Romans to help interpret Galatians, Paul does not say that justification is the gospel but rather that the righteousness of God is revealed in (or through) the gospel (Rom. 1: 17). The difference is crucial.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1412-1414). Kindle Edition.

For Bates, the righteousness of God is not the gospel. It is the gospel that reveals the righteousness of God. This can be further understood since Jews knew long before Christianity that God is righteous. It would not make sense to say “Good news. God is righteous.” Jews would be thinking “Yes. That is good news, but we already knew that.” The difference is it is revealed to the world when Jesus takes the throne.

Does Scripture show this?

Peter states that personal receipt of forgiveness is conditioned on an adequate response: “all those who give faith unto him receive forgiveness of sins through his name” (Acts 10: 43 AT). Potentially all can receive it, but only those who perform the “faith” (pistis) action actually attain personal forgiveness. Performance of the pistis action is the condition.

Matthew W. Bates. Beyond the Salvation Wars (Kindle Locations 1430-1433). Kindle Edition.

Bates contends that what this boils down to is the usage of the Greek word pistis, the word we normally read as faith.

Which is a good point to pause for now. We’ll pick up next time.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Book Plunge: The Pauline Paradox Chapter 6

What about Galatians? Let’s plunge into the Deeper Waters and find out.

Galatians should be where many of the ideas of keeping the law for salvation come to die. Unfortunately, 119 Ministries is convinced otherwise. So what do they have to say? To start, let’s look at how they view the idea that the message of keeping the law was a gospel of men.

However, this is a flawed interpretation. Remember, Paul said that the Galatians were abandoning the heart of the Gospel message (Galatians 1:6-9). He warned against seeking the approval of man, and that the Gospel he preaches is not from man but from God (Galatians 1:10-12). Thus, the “different gospel” being preached to the Galatians by these false teachers was not from God but from men. This is a crucial point! Obviously, the Law of God didn’t come from men; it came from God. And if the false doctrine being pushed on the Galatians was a manmade doctrine, then the false doctrine in Galatians was not the doctrine that believers ought to obey God’s Law!

119 Ministries. The Pauline Paradox: What Did Paul Teach About the Law of God? (p. 78). 119 Ministries. Kindle Edition.

Yes, the Law did come from God, and Paul acknowledges that, but throughout the book he treats the Law as a stepping stone. Going back to the Law when you have faith in Christ is going backwards. That makes that version a gospel of men. If one wanted to observe the Law not for salvation reasons but for traditional reasons, I doubt Paul would have a complaint. His choice not to is for the freedom he has in Christ.

What about Paul challenging Peter in Galatians 2?

Nothing in this passage suggests Peter was breaking God’s dietary laws—that would be reading something into the text that isn’t there. Furthermore, it doesn’t make sense for Paul to rebuke Peter if all he was doing was attempting to get the Gentiles to take on obedience to God’s Law since, again, Paul himself taught observance of God’s Law to his Gentile readers. When Paul accuses Peter of forcing the Gentiles to live like Jews, he wasn’t accusing Peter of forcing them to keep God’s Law; he was rebuking Peter for appearing to side with the Circumcision Party in his refusal of table fellowship with the Gentiles. Peter’s actions gave the impression that he agreed with the Circumcision Party that the Gentiles could not be included as part of God’s people unless they ritually converted.

119 Ministries. The Pauline Paradox: What Did Paul Teach About the Law of God? (pp. 80-81). 119 Ministries. Kindle Edition.

It is not known what was being ate, but Peter living like a Gentile could very well have been eating food that would be considered unclean to the Jewish community. When he backs away from that, then he is creating a wedge between Jews and Gentiles. Gentiles have never been obligated to live like Jews (i.e. Following the Law.) and Peter’s actions would be convincing them that they needed to.

It can also be asked that what difference does 119 Ministries see between ritual conversion and following the Law?

They later on look at Paul talking about the reason for adding the Law and quote James Dunn. (Credit where credit is due. At least he’s a legitimate scholar they would normally disagree with.)

Now In the case of 3.19a the issue centres on the meaning of χάριν [charin]. Here we need to recall that the word is the accusative form of χάρις [charis], ‘grace, favour’, and that its usual meaning as attested elsewhere in usage of the time is ‘for the sake of, on behalf of, on account of.’ This suggests a much more immediately gracious objective for the law than simply ‘to make conscious of transgressions,’ and certainly than ‘to provoke transgressions.’ It suggests, in fact, the purpose of the law as it was generally recognized within the (OT) scriptures and the Judaism of Paul’s time: that is, as a means of dealing with transgressions. In other words, what was probably in mind here was the whole sacrificial cult at whose centre was the provision of means for covering sin and removing guilt, means of atonement. [Emphasis added]2

119 Ministries. The Pauline Paradox: What Did Paul Teach About the Law of God? (p. 87). 119 Ministries. Kindle Edition.

What this has to do with the price of tea in China is unknown. If they agree with Dunn, then we have to ask why do they not offer up sacrifices? 119 Ministries wants to accuse Christians of not following the Law, but if they believe it should be followed and is eternal and doesn’t change, then why are they not offering up sacrifices?

The next point to look at is in Galatians 5 when it is said that if you allow yourself to be circumcised, you must follow the whole law.

If circumcision itself caused someone to fall away from Messiah, why did Paul circumcise Timothy in Acts 16:3? The traditional interpretation just doesn’t fit when considering all the evidence.

119 Ministries. The Pauline Paradox: What Did Paul Teach About the Law of God? (p. 94). 119 Ministries. Kindle Edition.

Why? Because Timothy was Jewish and if they were witnessing to Jews and the Jews thought Timothy wasn’t circumcised, that would mean that they would likely tune out anything Paul said. Let’s suppose hypothetically that that isn’t correct seeing as it is never spelled out. If it is at least plausible, then we already have an answer. Of course, I think it is correct. The point is that there are ways to interpret this that do fit considering the evidence and considering 119 Ministries doesn’t counter such a simple one, how much research are they doing?

So next time, we’ll look at 1 and 2 Corinthians.

In Christ,
Nick Peters
(And I affirm the virgin birth)

Deeper Waters Podcast 12/17/2016: Jeffrey Weima

What’s coming up? Let’s plunge into the Deeper Waters and find out.

We had some recording problems with a past show so once we get that taken care of, we will be uploading again. This could also be the last show of the year. I’m not sure, but I don’t think many people care for a new podcast on Christmas and New Year’s Eve both. So if this is it, let’s see how this year will end.

Letter-writing is today seen as a lost art. It’s certainly not one I partake in. It was done in the ancient world and one of our most prolific writers was Paul. Have we ever stopped to think not just about the content of what he said but the way he generally worked his letters? What is the style of Paul? What does he intend to do with openings and closings and everything in between?

We may not have, but someone has. That someone is Jeffrey Weima. He is the author of Paul: The Ancient Letter Writer: An Introduction to Epistolary Analysis. We will be talking to him about what all went into Paul writing his letters and recognizing the various parts of his letters, but who is Jeffrey Weima?

jeffreyweima

According to his bio:

Dr. Jeffrey Weima is Professor of New Testament at Calvin Theological Seminary, where he has taught for the past 25 years. He is a sought-after speaker who is able to communicate well the truths of the Bible in an interesting, contemporary and practical manner. Jeff has published five books (Neglected Endings: The Significance of the Pauline Letter Closings [1994]; An Annotated Bibliography of 1 and 2 Thessalonians [1998]; 1 & 2 Thessalonians [2002]), recently completing a major commentary on 1 and 2 Thessalonians (Baker Books: 2014). His fifth and latest book, Paul the Ancient Letter Writer: An Introduction to Epistolary Analysis, appeared in the fall of this year (Baker Books: 2016). Jeff is also the author of numerous scholarly articles, academic essays and book reviews. He has taught courses all over the world: Hungary, Greece, Italy, South Korea, Kenya, Taiwan, The Philippines, and South Africa. Jeff is an active member of several academic societies, lectures overseas, leads biblical study tours to Greece,Turkey, Israel/Jordan, and Italy, conducts intensive preaching seminars for pastors, and preaches widely in the Christian Reformed Church as well as many other churches in both the USA and Canada.
Jeff and his wife, Bernice, have been married for 33 years. They have four children and five very cute grandkids.

Many of us have studied the writings of Paul and read about them, but how many of us have studied the style of Paul and the importance of every single part of his letters? Is there really something significant in the introduction to Galatians for instance? You might be surprised. In fact, I hope you will be. Weima’s book is a fascinating work that I recommend greatly.

I hope you’ll be looking forward to this new episode of the Deeper Waters Podcast. Please consider going on ITunes and leaving a positive review. You know I love to see them!

In Christ,
Nick Peters

Book Plunge: Paul The Ancient Letter Writer

What do I think of Jeffrey Weima’s book published by Baker Academic? Let’s plunge into the Deeper Waters and find out.

Writing letters nowadays is a lost art. Very few people do anything like that with email being available now. In the digital age, it’s hard to think about what it was like in prior ages, especially in an oral age. When you wrote a letter, you had to use few words and say much with those words. It was timely and expensive.

Paul in writing would have to be a master and demonstrate masterful rhetoric to get his point across. Unfortunately, in our society we see that as a negative where rhetoric has in fact become a word to refer to talk without substance. In Paul’s day, it would mean making a great substance for a talk using keywords.

Also, we have to understand the mood of the day. Was Paul engaging in emotional blackmail to Philemon? Were Paul’s greetings or closings just throwaway material? Can there really be anything in a simple benediction or introduction? What difference does it make to list the names of people you were with as you start or introduce a letter?

Fortunately, we have Jeffrey Weima’s book to help with this. Weima goes through each section of a letter wrestling with the implications of what is meant. Of course, no thorough analysis of long letters like Romans or 1 Corinthians are available and we can only touch some of the letters like Galatians or 2 Thessalonians. Still, what there is dealt with should be grabbed onto.

There is also looking as I said at the introduction and closings. For instance, Galatians 1 starts with saying “And all the brothers and sisters with me.” Is Paul just being friendly here? Nope. Paul is pulling weight. He is saying he is not just a lone wolf apostle. He is saying that he is backed by all of the brothers and sisters there. Not just some. All of them. Immediately the Galatian hearers would know that if they challenged Paul back, it would be a challenge against not just him, but several others.

When Paul lists who he is with, is there something to this? Yes. In his closings, Paul often makes some final appeals and usually has his autograph statement to show that it is his letter. Compare the names in Colossians with those in Philemon. Is Paul again pulling weight?

We often look at the body and can miss some of the main points Paul makes because we don’t think the way Paul did. We miss ideas like chiasms for instance, such as Paul speaking about sending Timothy in 1 Thessalonians. We also miss that if he sends Timothy, it’s a big deal, since Timothy is practically his right-hand man. We can miss that in the correspondence in 2 Thessalonians, Paul seven times refers to his audience as “brothers and sisters.” Let’s not get so caught up in the argument that we miss underlying points.

Weima wraps this up in the end by looking at Philemon as a case study. It’s a good and short letter and everything he mentioned is in it. When you finish it, you’ll get more out of Philemon than you ever did before.

This work will give you plenty to think about. I would have liked seeing some more interaction with the idea of secretaries. If we say Paul wrote the letter, just how much did he write. Was this the master craftsmanship of a secretary or of Paul? After all, we know some of his letters, and quite likely all, were written with the help of secretaries. Just how much did Paul influence?

This is a good book still that you will want to add to your library. It’s a wonderful look at the Greco-Roman rhetorical style for writing. Your reading of Paul’s letters will never be the same.

In Christ,
Nick Peters

 

Deeper Waters Podcast 8/29/2015: Rodney Reeves and Randy Richards

What’s coming up on the next episode of the Deeper Waters Podcast? Let’s plunge into the Deeper Waters and find out.

Paul. Our world would be different without him, and yet there are a variety of opinions about him. Some people see him as the one who got the Gospel right and was the world’s greatest missionary. Some people see him as the one who took the wonderful Jesus movement and turned it into something it wasn’t. Some see him as a man with a guilt-stricken conscience who wrestled against the pain of what he had done to the church. Some see him as a lunatic who was caught up with having visionary experiences on the level of a mad man. So who exactly was this man that has produced such varying degrees of either admiration or hatred for him?

Awhile back, I reviewed the book Rediscovering Paul. I conclude it is one of the most thorough books that I have read on Paul and his impact in the world. I am also pleased to state that two of its authors will be on the show this Saturday. One is a returning guest, Dr. Randolph Richards. The other is making his first appearance and that is Dr. Rodney Reeves. So who are they? Let’s start with Dr. Reeves first as it will be his first time on the show.

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In his own words:

I’ve been married over thirty-six years to Sheri (Richardson) Reeves, who is a Speech and Language Pathologist for Citizens Memorial Hospital, Bolivar, MO.

We have three children: Andrew (28) lives in Kansas City, MO; Emma (24) lives in Chicago, IL; and Grace (19) who is a first-year student at Belhaven University, Jackson, MS. Sheri and I are members of the First Baptist Church, Bolivar, MO.

I’m in my sixteenth year at Southwest Baptist University, Bolivar, MO, as the Redford Professor of Biblical Studies, also serving as Dean of The Courts Redford College of Theology and Ministry. I teach courses in New Testament and Greek.

I’m an SBU alumnus (1979), and I graduated from Southwestern Baptist Theological Seminary, Ft. Worth, TX (MDiv, 1982; PhD, 1986). I did part of my doctoral study at Oxford University, UK (1985-86).

Prior to coming to SBU, I served as Senior Pastor, Central Baptist Church, Jonesboro, AR (1995-2000), and associate professor of New Testament at Williams Baptist College, Walnut Ridge, AR (1987-1995).

I have written several articles for scholarly journals, textbooks, dictionaries, handbooks, and magazines. I’ve written four books: A Genuine Faith: How to Follow Jesus Today (Baker Books, 2005); Rediscovering Paul: An Introduction to His World, Letters and Theology, co-authored by David B. Capes and E. Randolph Richards (InterVarsity Press, 2007); Spirituality according to Paul: Imitating the Apostle of Christ (InterVarsity Press, 2011). My newest book, Rediscovering Jesus: An Introduction to Biblical, Religious and Cultural Perspectives on Christ (once again co-authored by Capes and Richards, InterVarsity Press, 2015) was released this summer. And I’m currently working on a commentary on the Gospel of Matthew, Story of God Bible Commentary, ed. Scot McKnight (Zondervan Publishing, 2016?).

My hobbies are fishing, camping, golfing, and reading.

I made a vow to God many years ago to preach the gospel of Jesus Christ and to minister to the Body of Christ. I have tried to keep that promise as a member of a Baptist Church, as a minister, and as a college professor. I study Scripture because I want to be a committed disciple of Jesus. I teach biblical studies in an effort to serve the needs of the Church. I’m a part of the academic community here at SBU in hopes of advancing the Kingdom of God, trying to encourage each other to fulfill Jesus’ commandment: to love God with all of our heart, soul, strength, and mind, and to love our neighbor as ourselves. Therefore, I see my work here as part of the whole kingdom enterprise of teaching students to be servants of Christ for a world that needs him.

And moving on to Dr. Richards:

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Dr. Randy Richards loves training students for ministry, both domestically and internationally. He has been teaching since 1986, originally at a state university and then abroad at an Indonesian seminary. Upon returning to the States, Dr. Richards has served at two Christian universities before joining Palm Beach Atlantic University as the Dean of the School of Ministry in 2006.

His wife Stacia has joyfully accompanied him from jungles of Indonesia to rice fields in Arkansas to beautiful South Florida. They have two fine sons. Josh (Ph.D. 2012, University of St Andrews, Scotland) is a university professor in English. Jacob (Ph.D. 2014, College of Medicine, University of Florida) is a medical researcher.

Dr. Richards has authored or co-authored seven books and dozens of articles. Recently, he has published Rediscovering Jesus (InterVarsity, 2015; Misreading Scripture with Western Eyes, with Brandon O’Brien (InterVarsity, 2012), “Reading, Writing, and the Production and Transmission of Manuscripts” in The Background of the New Testament: An Examination of the Context of Early Christianity (Baker, 2013), “Will the Real Author Please Stand Up? The Author in Greco-Roman Letter Writing” in Come Let Us Reason: New Essays in Christian Apologetics (B&H, 2012), “Pauline Prescripts and Greco-Roman Epistolary Convention” in Christian Origins and Classical Culture: Social and Literary Contexts for the New Testament (Brill, 2012), and a dozen articles in The Baker Illustrated Bible Dictionary (Baker, 2013).

He has just finished another popular book, Paul Behaving Badly, and is finishing A Little Book for New Bible Scholars, both with InterVarsity Press and due out in 2016. He is also completing chapters in two other books and several dictionary articles.

Dr. Richards is a popular lecturer, speaker and preacher, recently in places as diverse as Wycliffe Hall (Oxford), Kathmandu, and Kenya. He was a Senior Scholar at the IRLBR Summer Summit at Tyndale House (Cambride) in 2013. He regularly conducts missionary training workshops, and currently serves as a Teaching Pastor at Grace Fellowship Church in West Palm Beach.

We’ll be talking about this fascinating book and the life of Paul. What kind of world did he live in? What was it like writing his letters? What can we learn from them? What about his relationship with Judaism? What difference does he make today?

Please be listening to the next episode of the Deeper Waters Podcast and go to the ITunes store and leave a review.

In Christ,
Nick Peters

Book Plunge: Rediscovering Paul

What do I think of the book by Rodney Reeves, E. Randolph Richards, and David Capes published by IVP? Let’s plunge into the Deeper Waters and find out.

Paul. He’s a fascinating figure. Who is the man and what shaped him? What can we learn from him today? There are many fine books out there about Paul and many fine ones from a Christian perspective, but now we have an extremely thorough one that seems to hit Paul from all angles and the church owes Reeves, Richards, and Capes a debt of gratitude for this excellent gift. It is a book that is highly readable and with solid content. While it could be seen as a primer of sorts with further reading at the end of each chapter to encourage the reader to study further, it could easily be seen as a reliable guide in itself and one who reads this will have an excellent understanding of the world of Paul.

The book also includes several sidebar statements where the authors ask about a claim “So what?” Students often want to know what difference that something that can be often thought to be a tangential point. Isn’t this just something that nerdy scholars would care about? What difference will it make in my own life. The authors want you to know what difference it does make. There also are “What’s More” sections. In these, the authors add in additional details and sometimes even post ideas that would be challenging to our modernistic ways of thinking and say “Maybe we should take Paul a little bit more seriously here.”

It is incredible how thorough this book is. I particularly enjoyed the first part with reading about the honor-shame culture. This is a favorite area of mine to study and I wish more people spoke about it and I’m encouraged to know that NT students who are beginning their studies will be learning about this fascinating area. In fact, there are a number of times in the book I was thinking an area had been left out. For instance, when it comes to the section on the writing of letters I knew I was getting to the end and was thinking “What would be really nice is if they had included something on how much it cost to write one of these letters.” What do you know? Right towards the end there’s a section on the cost of writing the letters.

The authors also spend time going through each book of Paul’s. Some of these are handled in sections, such as the Pastorals. Some of them have their own chapters, which is fitting due to the influence of these books. The student who comes to the text will have a greater knowledge of all of the epistles of Paul as a result. It rounds off with a look at Paul’s theology as well as an excellent look at how it is that Paul’s letters came to be collected and made into a canon. The final section is on Paul’s legacy. What difference has Paul made? How has he been seen in history? What does he have to say to our world today?

It’s hard to think that a book could be so thorough on the life of Paul and his work and impact, but indeed, it is. I absolutely stand behind this book and hope that it is put into the hands of students going into ministry. The student who reads this book will be better equipped to understand Paul the man, the works of Paul, and be able to even make a defense for the works of Paul today. Even better, he will be able to take his own personal holiness much more seriously and consider how Paul is to have an impact on his life today. Hopefully he’ll have the same focus that Paul had, that God is in Christ reconciling the world to Himself.

This is a must read book for all interested in Paul.

In Christ,
Nick Peters