If God Lives Inside Us (or, when Paul called Peter out for being a Mean Girl)

Deep ThoughtsI watched the television show Saturday Night Live just about every week in the early 1990s, one of its best eras, in my opinion. One of the regular features was “Deep Thoughts by Jack Handy.” Jack Handy would read a pithy statement as its text scrolled across the screen, set to some relaxing piano music and an image of various nature scenes in the background—a beach, some mountains, etc.

The thoughts were all farcical. One of the most memorable ones was,

If God lives inside us, like some people say, I sure hope he likes enchiladas, because that’s what he’s getting.

The apostle Paul is one of those people who says God lives inside us. Jack Handy implicitly raises the question—what does that really mean?

Paul writes in Galatians 2:20, “I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.”

This is one of the most theologically dense parts of Galatians, especially so far. What does it mean that Christ lives in me?

In this post I’ll offer an attempt at answering that question, based on my sermon last Sunday. To that end I’ve reproduced the text of Galatians 2:11-21 with my comments below.

The play-by-play: high school cafeteria and (almost) Matt Damon-style

Gal 2:11  When Peter came to Antioch, I opposed him to his face, because he was clearly in the wrong. 

One writer notes that this phrase Paul uses, “opposed him to his face,” is used in the Old Testament for situations where a people successfully wards off an invading army. Paul looks at Peter as an imperial oppressor. Translation: Paul’s getting ready to throw down.

Gal 2:12  Before certain men came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group.  13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray.

Can't sit with us
Mean Girl

It’s like the high school cafeteria all over again! You’re willing to sit with the kids at the awkward people table, until someone you’re trying to impress comes along and sees you, then all of a sudden… “I’m not sitting here! These aren’t my people!”

It’s a similar dynamic here. Some men came from James, one of the big leaders in the Christian church in Jerusalem. All of a sudden, Peter is afraid to eat with Gentiles. There were Jewish purity laws on the books that called for Jew and Gentile to eat separately, but in Christ, Jew and Gentile were supposed to already be one at this point. Which is why Peter was eating with them in the first place.

So Paul calls him out for changing on that:

Gal 2:14  When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?

How can you make people follow what you yourself don’t follow, Paul says? They were “not acting in line with the truth of the gospel.” I love this—the Gospel, according to Paul, is not just something you believe. Not just a set of propositions, though it does include that. It’s a way of life! And Peter is not living that life here.

This is Peter! You may know him from such works as 1 Peter… and 2 Peter. He’s a big deal:

Peter AnchormanBut he wasn’t acting according to the Gospel.

If look back at Galatians 1:8, Paul has said, “But even if we or an angel from heaven should preach a gospel other than the one we preached to you, let him be eternally condemned!” Even if we or an angel from heaven… or the apostle Peter should preach a gospel other than the one we preached…! Strong words for Peter here. You get the sense this is about to turn into a Matt Damon action movie.

Gal 2:15  “We who are Jews by birth and not ‘Gentile sinners’  16 know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.

This “Gentile sinners” is sarcastic. Of course, Paul is saying, we’re all sinners. We all fall short of God’s standards.

But we are not made right with God by what we do. We’ve already seen Paul address this as a major theme in the letter. The grace of God in Christ wasn’t enough for the Galatians, who were being led astray by other teachers. They wanted to add to the requirements one had to fulfill to get right with God.

Three times in verse 16 Paul says—not justified by observing the law. We’re not reconciled with God that way. Three times in verse 16 Paul says, it’s by “faith in Jesus” that we can stand before God.

Gal 2:17  “If, while we seek to be justified in Christ, it becomes evident that we ourselves are sinners, does that mean that Christ promotes sin? Absolutely not!  18 If I rebuild what I destroyed, I prove that I am a lawbreaker.  19 For through the law I died to the law so that I might live for God.

The law, in other words, is dead to me. Requirements of ritual, keeping days like the Sabbath—Paul will say elsewhere those are still good things! They’re just not what justifies a person—makes a person right—before God.

An answer for Jack Handy

20 I have been crucified with Christ and I no longer live, but Christ lives in me. The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.  21 I do not set aside the grace of God, for if righteousness could be gained through the law, Christ died for nothing!”

Again, a person isn’t righteous—or made right, holy—because of things they’ve done; it’s because of what Jesus has done.

And here we’re back to Jack Handy—“If God lives inside us, like some people say….”

What is Paul getting at?

What he doesn’t mean is that we’re robots, somehow brainwashed, sterilized, and taken over by some sort of Divine Control. We still have personality. We still have these bodies. These bodies are good—all that God has created is good.

But we also know that these bodies and these personalities aren’t all that they could be.

ShipwreckThere is the story of John Newton—a sailor and slave trader in the 18th and early 19th century. He talked about sinning “with a high hand.” “I made it my study,” he said, “to tempt and seduce others” to sin.

After a dramatic conversion on a boat that was fast filling with water in the middle of the night, Newton went on to become an Anglican clergyman and slave trade abolitionist. And he gave us one of the best-known and well-loved hymns of all time: “Amazing Grace.”

“I am not what I might be,” he once wrote, “I am not what I ought to be, I am not what I wish to be, I am not what I hope to be; but I thank God I am not what I once was, and I can say with the great apostle, ‘By the grace of God I am what I am.'”

I have been crucified with Christ and I no longer live, but Christ lives in me.

Even if we don’t have a story as dramatic as Paul’s or John Newton’s, we who have turned to Jesus can say with Newton, “I once was blind, but now I see.” “I have been crucified with Christ and I no longer live”—it’s the death of the “old me.”

“Out with the old, in with the new.” As one commentator puts it, “The old life of self-effort has been condemned and put on the cross.”

To put it another way (as this truth has captivated musicians and lyricists throughout the ages): “My sin… not in part, but the whole… is nailed to the cross, and I bear it no more!”

I have been crucified with Christ and I no longer live.

But I’m not dead—there’s still a self here. It’s just a self that Christ inhabits, lives in. Christ lives in me.

Samuel Ngewa, a Kenyan seminary professor, writes, “This experience is difficult to define…But the meaning is clear. Christ so dominates Paul’s whole experience that Christ-likeness is all that is seen in him.”

Christ lives in me.

Having been changed by grace, we are transformed by Jesus, inside and out. Christ lives in us, and “Christ-likeness is all that is seen in [us].”

But it’s not just personal!

Looking at the rest of Gal. 2:20: The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me.

Faith is personal, on the one hand—I believe the promises of Jesus. I believe that what God says about himself is true. I believe that what God says God will do… God will do.

And to live life by faith is a highly social activity, too. It’s not just “Jesus and Me.”

Remember that Paul’s theologizing here arose out of that high school cafeteria lunch scene—Peter was not living out the Gospel in his interactions with others.

To “live by faith in the Son of God” means to live by faith in my interactions with others. It means to remember that Christ lives in me and to live like it!

One of the ways I’ve tried to do that is through short phrases I call to mind, prayers I pray in the midst of a situation that calls for faith.

Alcoholic Anonymous arms themselves does a similar thing (and they do it well), using short phrases in the time of struggle. “Easy Does It.” “First Things First.” “One Day at a Time.”

Here are some others, as we try to live life by faith in Jesus: “Lord, show me your will.” Or maybe God’s will seems to be clear in a situation, so we’d do better to pray, “Not my will but yours be done.”

Or just a simple, “Jesus, you live in me.” A prayer of affirmation to God that is also a reminder of who I am. “Jesus, you live in me.”

“God, please give me strength.”

Many other short go-to prayers we could commit to pray—perhaps starting this week.

Because we have been crucified with Christ, it is not just we who live, but Christ-in-us. We have been transformed through and through.

This is the Gospel that Paul so eagerly upholds in Galatians. This is the Gospel he calls them to, that in those moments when they are tempted to rely on what they can do in a given situation, they would call instead on Jesus, who lives in them, who has saved them, and who continues his saving work each day.

The Revised Common Lectionary is going through Galatians in six weeks, and I’m preaching on it. See my first Galatians post (Your Grace is Enough?) on Galatians 1:11-12 here. My second (Your Christian testimony has no shock value? No matter–it’s still compelling) is on Galatians 1:11-24, and is found here.

Your Christian testimony has no shock value? No matter–it’s still compelling

materWhen our five-year-old son was younger, about two, his favorite movie was Cars, by Pixar. In that movie, race car Lightning McQueen finds himself stuck in a small town the week before his big Piston Cup race. He befriends an old pickup truck named Mater, who is voiced by Larry the Cable Guy.

Mater declares himself to be, among other things, “the world’s best backwards driver.” He shows Lightning his skills, using his rear-view mirrors to look behind him and quickly drive backwards through town and over various obstacles. “Don’t need to know where I’m going,” Mater says to an impressed Lightning, “Just need to know where I’ve been.”

Where have you been? What’s your story?

There’s power in our stories; there’s power in a good and compelling story. Paul knows that, and so in the second half of Galatians 1, he tells the Galatian churches his story.

He preached the Gospel in Galatia—that Jesus “gave himself for our sins to rescue us” (v. 4) and that “God the Father… raised him from the dead” (v. 1).

But this Gospel wasn’t enough. The Galatian Christians came under the influence of some teachers who said the Galatians needed not just faith in Jesus, but steadfast observance of Jewish rituals in order to be truly at peace with God. These teachers tried to undermine Paul’s authority.

So Paul tells them a story—his story. “You have heard of my previous way of life in Judaism,” he says in verse 13, “how intensely I persecuted the church of God and tried to destroy it. I was advancing in Judaism beyond many Jews of my own age and was extremely zealous for the traditions of my fathers.” Paul had been so zealous for his faith that he tried to root out and destroy people of any other faith. He treated Christians with violence, and “breathed murderous threats” against them.

The Conversion of St. Paul, Caravaggio, 1600
The Conversion of St. Paul, Caravaggio, 1600

Then God intervened. Acts 9 tells the story of Paul (then called Saul) heading to Damascus to find some Christians to imprison. He’s on his way, part excited, part bloodthirsty, listening to Slayer or Pantera or Wolves in the Throne Room or some other heavy metal to get him pumped up. And then—a bright light from heaven flashes all around him. He gets knocked to the ground and hears a voice, “Saul, Saul, why are you persecuting me?” It’s the voice of Jesus. “Now get up and go into the city, and you will be told what you must do.”

Paul goes to Damascus, still reeling from the vision and unable to see, eat, or drink, and finds a man named Ananias who restores his sight, baptizes him, and sends him on his way, a new man.

This account is what one reader of this passage called a “Biography of Reversal.” It’s a biography of major reversal.

Where have you been? What’s your story?

Well, mine’s not quite like that. I always wanted a conversion story like Paul’s. I remember in high school when I first learned about giving a “testimony.” I didn’t think I had much to say. The questions were always—what was your life like before Christ? How did God intervene? What is your new life in Jesus like now?

I grew up in a Christian home, two pastors for parents, and as an oldest child, was a pretty well-behaved pastor’s kid. I do remember saying a prayer when I was four to ask Jesus to be God of my life, and then a recommitment to Christ in 8th grade. But nothing flashy. I wished I had a testimony like Paul’s, or like that big-name speaker at the youth rally: I was into drugs—not just doing them but selling them– and went to clubs till 3am every night, was in a gang… and then I got saved!

And here’s Paul—persecuted others, tried to destroy them, violent… then a bright light and a loud, booming voice!

It’s a great testimony, a great conversion story.

But Paul wants to point beyond the conversion itself, and to the person who is behind the conversion. Paul has this incredible testimony, but if he were here explaining this letter to us this morning, I bet he’d say—don’t get too caught up in remarkable reversal in me… give praise to the God who orchestrated it! –The God who is behind every testimony, whether it’s the testimony of a well-behaved pastor’s kid or of an ex-murderer.

This God, Paul says in verses 15 and 16 does four things–with Paul, with an ex-gang member, with anyone who comes to faith in Christ.

First, God sets his people apart from birth. God has knit each of us together in our mother’s wombs (Psalm 139:13).

Second, God calls us by his grace, by his undeserved favor. St. Patrick put it like this: “I was like a stone lying in deep mud, but he that is mighty placed me on top of the wall.” A stone that is stuck in mud has no way of pulling itself out—someone has to come along and do that. God has called us, pulled us out of our mud, by his grace.

Third, God has been pleased to reveal his Son in us. It really gives him joy to do that! It’s like a highlight of his day, this act of showing us Jesus.

Fourth, this is so that we might share the good news of Jesus with others. Jesus said, “Let your light so shine before others, that they may see your good deeds and glorify your Father, who is in heaven.” We do this, in part, by living lives that bear fruit (a testimony to grace), which Paul will elaborate on later in the letter.

Like Mater from the movie Cars, Paul knows where he’s been. His aim in the second half of Galatians 1 is to say that whoever he is, wherever he has been—that is ultimately rooted in the gracious initiative of God. “Grace means you’re in a different universe from where you had been stuck,” author Ann Lamott writes, “When you had absolutely no way to get there on your own.”

This is what makes our stories in Christ compelling—not the details of what we’ve done or haven’t done, but who has been there with us, all along… setting us apart, calling us by grace, and revealing his Son Jesus in us. This is a compelling story. Those of us who have said yes to Jesus have powerful testimonies, because the one who stands behind our testimony is powerful.

The Revised Common Lectionary is going through Galatians in six weeks. Two Sundays ago (June 9) was the second Sunday, covering Galatians 1:11-24. The above is excerpted from the sermon I preached on that passage. See my first Galatians post (Your Grace is Enough?) on Galatians 1:11-12 here.

Your Grace is Enough?

Galatians, IlluminatedThis last year my family has had the privilege of living in a winter rental on Wingaersheek Beach. We were just a two block walk from Coffins Beach, a shoreline that if you follow, takes you to the beautiful Essex Bay.

Last week I was running along Coffins Beach at dusk, and I saw three people huddled together on a blanket, looking at the ocean. Well, actually, I could see that at least two of them were looking at their phones. As I approached them and then passed them, I was struck that these 4 or 5 inch screens had somehow won the focus of these beach-sitters, with the vast ocean in front of them and the orange tint of sun on the horizon.

Paul asks in Galatians 1 whether the Gospel of Jesus is enough? If the work that God has done on our behalf, by sending his son Jesus to rescue us from our sins—is that enough? When we think about who we are, our identity, our security in life—is Christ’s death and resurrection sufficient for us?

It didn’t seem to have been enough for the churches in Galatia.

Some teachers had come among the Galatian Christians, seeking to undermine Paul’s authority and the content of his teaching. They were telling the Galatians that this Gospel of Jesus—that Jesus rescued us from our sins (v. 4)—was not enough to save you. Yes, these teachers taught, the Galatian churches needed Jesus, but they also needed to observe all of the customs and regulations and laws that were a part of 1st century Judaism. In other words, they have to believe in Jesus and fulfill all the requirements of the law to be accepted by God, to find his favor, to be right with him.

When I read the Bible, there seems to be something of a recurring pattern. I read a passage like this, perhaps looking ahead to Galatians 3 where Paul says, “You foolish Galatians!” and say to myself—yeah, those foolish Galatians! Who would buy such garbage; who would believe the lies they are believing? Paul says, “Who has bewitched you?” And I think—really! Who has bewitched you, Galatians?

And then I sit with the passage a little bit longer. And I think about myself. And… I start to see myself as part of Paul’s audience. I know that I believe that the Gospel of Jesus—”Christ has died, Christ is risen, Christ will come again”—I believe that that Gospel is enough. But do I always act like it is?

Am I confident in the sufficiency of the Gospel of Jesus, or do I look elsewhere to supplement it? Can I just rest in my identity as God’s much-loved child, or do I still find myself doing things to try to boost my standing in God’s eyes? Tim Keller says, “We love to be our own saviors… so we find messages of self-salvation extremely attractive.”

This grace, this undeserved favor from God is so present, and yet how often do we think it’s great, but not really enough? “I’ll take it from here, God!” Are we at times too quick to gloss over the grace that is all around us? Just as we see ourselves as part of Paul’s audience, perhaps we also see ourselves in those people on Coffins Beach that I ran past last week. They had a majestic ocean sunset in front of them and yet were glued to their tiny screens.

That is no gospel. The true Gospel of Jesus–the grace that God offers–is enough. And the call in the first part of Galatians is to accept the gift of God’s grace. We receive it. Paul talks about this Gospel of grace (in verse 9) as something that the Galatians once received. In verse 12 he talks about this Gospel of grace as something that he received from Jesus.

The grace of God in Christ is something to be received, accepted, arms held open, palms facing upward.

The Revised Common Lectionary is going through Galatians in six weeks. Last week (June 2) was the first Sunday, covering Galatians 1:1-12. This week (June 9) overlaps the last two verses of that reading and covers Galatians 1:11-24. The above is excerpted from the sermon I preached on Galatians 1:1-12.

3 More Romans Monographs to Check Out

Abraham by Wordle 2

To add to the three books I mentioned in yesterday’s post, here are three more books about Romans I’ve enjoyed using the last couple months, with sample quotes.

Benjamin Schließer, Abraham’s Faith in Romans 4: Paul’s Concept of Faith in Light of the History of Reception of Genesis 15:6. (Tübingen: Mohr Siebeck, 2007.)

The foregoing overview of the interpretation of Gen 15:6 in Jewish theology has yielded a wide array of results and by no means a straightforward line of development in the way how the authors conceived of Abraham’s faith and God’s judgment on it.

Krister Stendahl, Final Account: Paul’s Letter to the Romans. (Minneapolis: Fortress, 1995.) (I reviewed Stendhal here.)

Consequently, Romans is central to our understanding of Paul, not because of its doctrine of justification, but because the doctrine of justification is here in its original and authentic setting: as an argument for the status of Paul’s Gentile converts on the model of Abraham (Romans 4).

Gerhard H. Visscher, Romans 4 and the New Perspective on Paul: Faith Embraces the Promise. (New York: Peter Lang, 2009.) Here is Visscher’s outline of Romans 4:

Rom. 4:3-8: Paul’s First Argument from Genesis 15:6
Rom. 4:9-12: Second Argument from Genesis 15:6: Faith, Circumcision, and Gentiles
Rom. 4:13-22: Third Argument from Genesis 15:6
Rom. 4:23-25: Fourth Argument from Genesis 15:6: “For us also…”

3 Great Off-the-Beaten Path Books about Romans

Abraham by WordleOver the past couple of months I’ve spent a good deal of time in Romans 4. The more I study Paul’s magnum opus, the more amazed I am by all that he packed in and the way he did it.

In my reading and writing on Romans, I’ve come across some great monographs. Here are three, with a sample quote from each. I’ll do three more tomorrow.

Pablo T. Gadenz, Called from the Jews and from the Gentiles: Pauline Ecclesiology in Romans 9-11. (Tübingen: Mohr Siebeck, 2009.)

In sum, Christians in the Church, stemming from Jewish and Gentile origins, can rejoice together in the salvation available by faith in Christ to all without distinction. “Rejoice, O nations, with his people!” (Rom 15:10). With humility, they can marvel at God’s plan for Israel, of which the Gentile-Christians in particular are beneficiaries. “O the depth of the riches and wisdom and knowledge of God! How inscrutable are his judgments and how unsearchable his ways!” (Rom 11:33) (p. 328)

Israel Kamudzandu, ‪Abraham As Spiritual Ancestor: ‪A Postcolonial Zimbabwean Reading of Romans 4. (Leiden: Brill, 2010.)

In Romans 4, Paul elevates Abraham as an ancestor of a new Israel, which includes Jews and Gentiles. …In this new situation, Paul gives a new meaning to the Torah as an integrator of all nations of the world. (p. 98)

Philip Francis EslerConflict and Identity in Romans(Minneapolis: Fortress, 2009.) I love this assessment. Before reading Esler, this is just how I had begun to understood Paul’s use of Abraham in Romans 4. Though he expresses it more eloquently than I could:

Above all, [the account of Abraham in Romans 4] carries forward Paul’s aim of recategorizing Judean and non-Judean Christ-followers in Rome into the new ingroup identity and does so by mobilizing collective memories to explain how both subgroups claim ancestry from Abraham in the same way—righteousness credited to them through faith. Abraham thus becomes the prototype of the new identity, portrayed by Paul in a manner peculiar to the needs of this communication and in the face of many rival construals of this patriarch that were possible in the ongoing processing of the past to serve the needs of the present. (p. 194)

Three more recommendations tomorrow.

Paul and the Old Testament

There are over 100 explicit quotations of Scripture in Paul’s letters and at least double that number of allusions. However, what is potentially more useful than just citing Paul’s answers to first-century questions is to study how Paul interpreted Scripture, and that is the theme of this book. (1)

This summer I reviewed the third volume of a de facto trilogy by Steve Moyise. In that same series is Paul and Scripture: Studying the New Testament Use of the Old Testament (click on book cover image to see at Amazon). In 160 packed pages Moyise surveys Paul’s use of the Hebrew Bible/Septuagint.

Moyise’s approach is a thematic one, rather than book-by-book. This helps the reader focus on how Paul treated the same topic across his various letters.

The author begins with an introduction to Paul, his “conversion” experience, his missionary activity, and a wonderful problematizing of the issue: because Paul was familiar with Greek, Hebrew, and Aramaic versions of Scripture, “[W]hen Paul introduces a phrase or sentence with an introductory formula (IF) such as ‘it is written’, we have to ask ourselves which version of the Scriptures he has in mind” (10). For Paul “would not have had our concept of ‘Bible’, a bound volume of 66 books (for Protestants) residing on his bookshelf” (10).

Moyise keeps his and the reader’s eye on this issue throughout Paul and Scripture. He explores how Paul used:

  • “The figure of Adam” and creation accounts (with Christ as a Second Adam)
  • The story of Abraham, including a brief but helpful look at “Abraham in Jewish tradition”
  • Moses–“an ambiguous figure for Paul. He speaks to God face to face, but his use of a veil is interpreted as a lack of openness” (59)
  • The law. This was perhaps the most interesting section of the book, as Moyise surveyed not only Paul’s use of Scripture, but how modern theologians have tried to make sense of what looks on first glance like conflicting statements about the law. This section is what led me to write:

I don’t even mind that at the moment I’m a bit perplexed by how Paul could both praise the law as being from God yet also refer to it as a “the ministry that brought death.”

  • The prophets–both to develop a theology of Israel and the Gentiles, and to provide instructions for how the Christian community should live
  • The Psalms, Proverbs, and Job

The final chapter is a more detailed survey dealing with “modern approaches to Paul’s use of Scripture,” which Moyise divides into “an intertextual approach,” “a narrative approach,” and “a rhetorical approach” (111 ff.).

Appendices include a focus on Paul’s quotations from Isaiah, an index of Paul’s quotations of Scripture, and pertinent excerpts from the Dead Sea Scrolls.

As with The Later New Testament Writings and Scripture, the book is accessible to a non-scholar or non-specialist in this field, though it will require some work. Due to the book’s brevity, and what I assume was Moyise’s desire to still cover all the proper territory, the book is dense. This means that even a short volume like this will be a great reference to me for some time, as I seek to better understand the ways in which Paul used the Old Testament, and the ways in which Christians have tried to make sense of that use for some 2,000 years, especially recently.

The gray shaded boxes throughout explain key concepts such as the Septuagint, Origen’s Hexapla, Greek grammar, the Dead Sea Scrolls, and so on. As with Moyise’s other book, one does not need to know Greek or Hebrew to read Paul and Scripture, but he does not hesitate to use transliterated Greek to aid his explanation.

I have begun to appreciate Moyise’s even-handedness in presenting various viewpoints and interpretations. Even when discussing potentially controversial aspects of Paul (which books Paul authored, the “New Perspective,” or the idea of some that Paul actually exhibited “contradictory” and inconsistent views of the law), Moyise is fair and presents the various views in a way that the reader is left to consider them for herself or himself. (And the reader knows where to go to find more.)

One thing that seems rare in a work like this is that Moyise generally writes out a Scripture he is citing, rather than just placing a slew of references in parentheses for the reader to slowly work through. This latter method is not all bad, but Moyise’s quotation or summation of the references he cites makes for a smooth read.

I found helpful Moyise’s employment of “an eclectic view, using whatever methods or approaches were helpful for understanding the particular quotation” (111). Moyise doesn’t conclusively answer all the questions that arise when studying Paul’s use of Scripture, nor does he seek to. He hopes “that this book has both laid a foundation and stimulated an interest to go on and read further” (125), a mission he very much has accomplished (at least in this reader) with Paul and Scripture.

Thank you to Baker Academic for providing me with a review copy of the book. See its product page at Baker here.

frameworks (How to Navigate the New Testament): a review

Why the book frameworks? Author Eric Larson says,

frameworks, quite simply, is a book about Bible navigation and context, material that’s designed to build your confidence in your ability to negotiate the text and understand it. Think of it as a guidebook, a Bible companion, written for anyone who would like to have a personal biblical tour guide. This book can be used for self-study, in small group discussions or in classrooms to set the context for Bible reading and to lead you through it.

The emphasis in the book is on presentation and memorability. Larson uses rich and beautiful imagery (and “lots of refreshing white space”) to create a book that has a good home on a coffee/display table. Yet he doesn’t neglect solid content around each biblical book, either.

The introduction is short and sweet and covers essential territory like who the writers were, literary divisions of the book, and an especially helpful 7-part “Navigating Jesus’ Ministry” section with simple maps and narrative highlights. After an introduction to the New Testament in general, each book of the New Testament has these 10 sections: introduction, theme, purpose, outline, verses to note in that book (the best part of frameworks, I thought), navigation (a page of things to look for when reading a book-well done), unique things about that book, recap, questions, and a verse to apply right now.

There is a sample pdf of the table of contents and introduction here.

Charts, tables, photographs and other graphics are a strong point of this book. Some are as simple as this historical timeline, which is visually appealing:

Or take this visual outline of the book of Luke, from p. 92 of the book (and posted on the author’s blog):

(The spelling error in ascension is corrected in the book.)

This book will answer many questions people had about the New Testament but were afraid to ask–one of its intended purposes. For example, in Larson’s introduction to the Gospels (“Biographies of Christ”), he writes about the “four living creatures” that many have understood to represent the Gospels. (Lion, Ox, Man, Eagle.)

I’ve always seen Mark associated with the lion, but Larson has the lion with Matthew, the ox with Mark, the man with Luke, and the eagle with John. He notes that this is the order of the four living creatures in Revelation 4:6-7. But the order as it appears in Ezekiel 1:1-14 is what I’ve seen more typically, where it’s human, lion, ox, and eagle. I understand that Christian tradition varies here a bit.

This is not a huge deal, but it is indicative of a larger trend in the book–nuance seems to be prioritized at times less highly then presentation. Larson’s laudable goal is to engage “anyone who would like to have a personal biblical tour guide.” It’s about “navigation and context,” but readers will still want to look elsewhere for greater detail and clarification on some matters.

As far as a New Testament framework goes, Larson’s 4-1-9-4-8-1 scheme did not immediately strike me as easily memorable. He divides the NT this way:

  • 4 biographies of Christ
  • 1 history book (Acts)
  • 9 letters of Paul to the churches
  • 4 letters of Paul to people
  • 8 general letters
  • 1 book of prophecy (Revelation)

This is less memorable than the 4-1-21-1! chant I’ve used with young people. (See the pdf of it here, from Center for Youth Studies.) Larson’s 4-1-9-4-8-1 does have the advantage of dividing up the 21 letters/epistles into their types/authors, but as much as I wanted to latch on to 4-1-9-4-8-1, I never quite did. This is not too say it’s a bad thing to use; it is to say a reader might not pick it up as easily as some other NT “frameworks.”

One other critique I offer is that, although I appreciate the approach of using visual imagery and stories and examples rooted in culture to try to connect the ancient text to today, sometimes the connections feel a bit stretched. For example, the photograph accompanying the “history” title page (for the book of Acts) is an unfinished attic with a sawhorse in it and a window with light coming through. It’s a beautiful image. But what’s it trying to evoke? The upper room? The light as the Holy Spirit? Okay, but why the sawhorse? Other such images left me curious as to why they were selected, or how they were meant to visually reinforce the author’s text.

Similarly, while the story about Anne Sullivan and Helen Keller to begin the book of James is itself inspirational, its application to James and his audience sure felt reach-y. That James’s “self-indulged spiritual children” were “behaving badly and desperately need a spanking” is an odd way, indeed, to describe things! James would have never “spanked” his listeners. I know the author doesn’t mean that literally, but that image was distracting. I often found myself reacting this way in the introductions to each of the books.

Everything after a book’s introduction is generally solid–and creative. In Mark, for example, Larson has a selection of verses from that Gospel that he has the reader “read…without stopping to take a breath.” He puts in bold words like “at once,” “quickly,” and “immediately” (a favorite of Mark’s). Then he concludes, “If you feel out of breath, congratulations. Mark has succeeded in brining you into his fast moving narrative.” I thought this was a great way to draw the reader into the fast-paced action movie that Mark often feels like.

I like the approach to this New Testament introduction; it’s creative and will reach a larger audience then some less visually-oriented books on the same subject. The short descriptions of each book are generally solid, but the occasional lack of nuance and informal tone distracted me at times as I worked my way through the book. (In other words, as with any book, this one should be read critically.)

Yet I do think Larson’s efforts will guide the reader into deeper engagement with the biblical text. His emphasis on what to look for in a book, pulling out and quoting specific verses, and his constant admonition to “Read It!” are refreshing. He even gives an estimate for how long it takes to read through a book at a casual pace, which is an enormous aid to anyone who will commit to sitting down and doing reading through God’s Word.

I received a free copy of frameworks for review purposes. Thank you to the author and publicist for the chance to review it.

Exegetical Guide to the Greek New Testament: Colossians and Philemon, reviewed

Getting from participles to preaching, from grammar to Good News proclamation, can be a challenge to preachers and teachers when working with the biblical text. But if there is theology in those prepositions, as seminary professors have often noted, careful attention to the morphology and syntax of the text can be key in preparing to expound God’s Word with God’s people.

B&H Academic’s Exegetical Guide to the Greek New Testament “aims to close that gap between stranded student (or former student) and daunting text and to bridge that gulf between morphological analysis and exegesis.” As a volume in a projected set of 20 volumes, Murray J. Harris’s Colossians and Philemon “seeks to provide in a single volume all the necessary information for basic understanding of the Greek text and to afford suggestions for more detailed study.” Similar to the Baylor Handbook series, the Exegetical Guide is not a “full-scale” commentary. This affords the author more opportunity to comment on the original language of the biblical text.

Both Colossians and Philemon in this volume contain a brief but sufficient Introduction. It treats authorship (Harris defends Pauline authorship based on Colossians’ similarity to Philemon, which is more generally accepted as Pauline); date (he puts the two letters at 60-61); occasion and purpose; includes an outline of the letter; and makes commentary recommendations.

Each paragraph of the biblical text has the following features in the commentary:

  • A structural analysis of the Greek. This is in sentence flow style–not sentence diagramming; Harris says the former is “a simple exercise in literary physiology–showing how the grammatical and conceptual parts of a paragraph are arranged and related”
  • Commentary on each phrase in the Greek, which ranges from morphological analysis to syntax to lexical analysis (great helps for word studies in this book!) to textual variants. Much of the Greek ends up translated into English in each passage of the commentary
  • “For Further Study,” a bibliography arranged by topic, e.g., “Prayer in Paul” (1:9-12), “The Will of God” (1:9), etc.
  • “Homiletical Suggestions,” not uncommonly more than one for a given passage

In addition, at the end of each letter there is a full English translation of that letter and an “expanded paraphrase” of the Greek. Colossians 3:12-14 in Harris’s translation, for example, reads:

Therefore, as God’s chosen people, who are holy and loved by him, put on heartfelt compassion [σπλάγχνα οἰκτιρμοῦ], kindness, humility, gentleness, and patience. You are to bear with one another, and if anyone has a grievance against someone else, you are to forgive one another. Just as the Lord forgave you, so you also must forgive.

The expanded paraphrase reads, “So, then, since you are God’s chosen people, his elect, dedicated to his service and the objects of his special love….”

The structural analysis, in my view, is the best feature of this densely packed and rich commentary. For example, in his analysis of Colossians 3:1-4, Harris visually shows “Christ” (in Greek) lined up in five different instances, so that he can easily show, “Christ is a central theme of the paragraph (there are five explicit references to him in the four verses).” Just reading the Greek straight through, this may not be as obvious as it is when Harris shows it visually and comments on it.

Harris gives great attention to individual words and phrases within verses. He mentions the major Greek grammars: “Blass-Debrunner-Funk, Robertson, Turner, and Zerwick,” as well as BDAG, the Anchor Bible Dictionary, and other such standard references. Just to give one example, on 1:15 Harris writes:

The ‘firstborn’ was either the eldest child in a family or a person of preeminent rank. The use of this term to describe the Davidic king in Ps 88:28 (LXX) (=Ps 89:27 EVV), ‘I will also appoint him my firstborn (πρωτότοκον), the most exalted of the kings of the earth,’ indicates that it can denote supremacy in rank as well as priority in time.

The sermon suggestions are really just suggestions for the body of a sermon; though they are in outline form, they are not complete sermon outlines. And some of the included outlines (“Wrestling in Prayer” from 2:1-2) will preach better than others (“Introductory Greeting” from Philemon 1-3). Yet anything homiletical like this is more than some Greek-focused, exegetical series offer, and the homiletical suggestions–if not always sufficient in themselves–still make for a good point of departure for the preacher. In fact, Harris only intends “to provide some of the raw materials for sermon preparation.”

The “Glossary of Grammatical and Rhetorical Terms” is one of the best such glossaries I’ve seen in a book like this. It occasionally uses examples from Colossians and Philemon themselves, which is a nice touch.

This Exegetical Guide to the Greek New Testament is a great companion to the Greek text. Harris is sensitive yet incisive, and always thorough. It’s hard to imagine a better guide for the grammatical analysis of Colossians and Philemon in Greek. I look forward to future volumes in this series. (A James volume is coming soon.)

Thanks to B&H Academic for the free review copy of the book. I was under no obligation to provide a positive review. The book’s product page is here (B&H), or see it here (Amazon).

A New Reader’s Lexicon of the Greek New Testament, Reviewed

Unfamiliar vocabulary proves to be an enduring challenge for students of New Testament Greek. Even students who understand the rules of the language get bogged down having to look up uncommon words while translating. Nevertheless the correct interpretation of many passages of Scripture hinges on the meaning of its rare words.

–Michael H. Burer and Jeffrey E. Miller, Preface

Vocabulary acquisition is key to being able to read any language, but so is just reading a text straight through. A “reader’s lexicon” or “reader’s Bible” seeks to bridge the gap so students can both improve their vocabulary and engage in a continuous reading of the text. To that end, Kregel Academic and Professional has published A New Reader’s Lexicon of the Greek New Testament by Michael H. Burer and Jeffrey E. Miller.

But why a new reader’s lexicon when the old one (by Kubo) has been useful to students of the Greek New Testament for so long? That’s been the primary question before me as I’ve reviewed the New Reader’s Lexicon (NRL). Daniel B. Wallace in the preface gives the reasons for this new lexicon:

But as helpful as Kubo was, there were weaknesses. First, it was not updated to the glosses found in the third edition of the Bauer Lexicon (BDAG). Second, there were numerous errors (involving word frequency numbers, omissions of words, inappropriate glosses, etc.) that went uncorrected. Third, the special vocabulary section at the beginning of each book, involving all the words that occurred more than five times in that book but less than fifty times in the New Testament, created its own problems: designed for efficiency of space, it did not prove helpful for efficiency in learning.

While I think Wallace has it right on the first two points, I (sort of) disagree with the third–that list that Kubo offers at the beginning has actually been helpful to me for learning a given book’s vocabulary, since it groups some of that book’s common words together. However, it does mean that words in that beginning list don’t then appear in Kubo’s lexicon throughout the rest of the book. To overcome this, I would make a copy of the list and use it as a bookmark, referring to it often so I didn’t have to keep flipping pages.

Herein lies one area of strength for the New Reader’s Lexicon. There is no common vocabulary list at the beginning of each book (users now can generate those easily enough through Bible software), but it means that every word that occurs less than 50 times in the New Testament is in this lexicon… in the verse in which it appears. So as I’m beginning my way through Mark 6, I can look in the NRL to quickly see that ἐκεῖθεν in verse 1 means “from there.”

To Wallace’s first two points, that the NRL uses the updated BDAG is a great relief–readers now don’t have to guess whether recent advances in lexicography or discoveries of new papyri mean that the word in front of them actually has a slightly different nuance. The NRL updates Kubo here well.

In addition to “concisely defin[ing] in context” each word, the NRL gives statistics for how many times that word appears. (Names and proper nouns are included.) There are up to three numbers listed:

  • How many times the word appears in that given book of the New Testament
  • How many times that word appears “in all canonical works by the traditional author of the book at hand”
  • How many times the word appears in the whole NT

Kubo had the first and third numbers. This second statistic now allows me to see not only how many times ἀνάθεμα appears in 1 Corinthians (twice) and in the NT (six times), but it tells me that five of the six uses of this word in the NT are with Paul.

And here’s where the lexicon is unique and really stands out–in the instance of such a rarely occurring word, it lists cross references, so I can quickly see that the other use of ἀνάθεμα in I Corinthians is at 16:22and that Paul also uses the word in Romans 9:3, Galatians 1:8,9, and that the only non-Pauline NT occurrence of the word is at Acts 23:14.

The NRL truly does improve upon Kubo’s lexicon. It accomplishes its mission quite well.

But don’t take my word for it. I’ve found that what original language resources to own and invest in is often a matter of personal preference and what works best for an individual. If you’re still on the fence about this resource, download a free sample of the lexicon for Colossians here (pdf). Read through Colossians with it in hand and see how it goes. Personally I’ve found this to be an indispensable resource for making my way through the Greek New Testament.

One huge bonus: the book is designed well. The pages are smooth and thick and bright. The font is clear and easy to read. And the binding is sewn! This means it will stand the test of time well, which you’d hope a reference work like this would.

My thanks to Kregel Academic for providing me with a review copy of this book. Find out more about the book at Kregel’s site or look inside on Amazon.