John Barclay, “Paul and the Gift: Gift-Theory, Grace and Critical Issues in the Interpretation of Paul”

On May 3rd, John Barclay gave the inaugural lecture of the Centre for the Social-Scientific Study of the Bible, of St. Mary’s University College, UK. Barclay’s lecture, “Paul and the Gift: Gift-Theory, Grace and Critical Issues in the Interpretation of Paul,” summarized much of what will undoubtedly appear at length in his forthcoming book on Paul and the Gift (Eerdmans). Thankfully, St. Mary’s has made the video lecture available on YouTube.

 

New ICC Commentaries

Thanks to Nijay Gupta for notifying us of the release, or near release, of two volumes in the prestigious International Critical Commentary series: Dale Allison on the epistle of James (just released), and Karl Donfried on 1 & 2 Thessalonians (to-be released in October). Nijay notes that the Amazon (USA) prices are rather steep. I checked; Amazon offers 14% off Allison and 10% off Donfried. For the bargain shopper, BookDepository.com is selling each for a bit more of a reduction–19% off Allison and 25% off Donfried, with free shipping worldwide. Allison is available for even cheaper through private vendors on Amazon and other sites.

 

John Webster Heading to St. Andrews

I’ve just learned that John Webster is leaving the University of Aberdeen for the University of St. Andrews. What a huge move!

 

Heavily Discounted Prices on Pre-Ordered Books at Amazon (USA)

I hadn’t noticed this until today, so perhaps this is old news, but several soon-to-be-released titles by major players in NT studies can be pre-ordered at Amazon (USA) for 46-48% off. That’s better than the SBL discount! Go see for yourself. There are probably numerous others, but notable titles I saw include:

• Francis Watson, Gospel Writing: A Canonical Perspective (Eerdmans);
• James Dunn, The Oral Gospel Tradition (Eerdmans);
• Thomas Schreiner, The King in His Beauty: A Biblical Theology of the Old and New Testaments (Baker);
• Brian Rosner, Paul and the Law: Keeping the Commandments of God (New Studies in Biblical Theology; IVP)
• D. A. Carson (ed.), The Scriptures Testify about Me: Jesus and the Gospel in the Old Testament (Crossway)
• Joel Green, Jeannine Brown, and Nicholas Perrin (eds.), Dictionary of Jesus and the Gospels (2nd ed.; IVP)

 

Presenting Papers: What to Do and Think When Nobody Asks Questions

I presented a paper yesterday at the SBL Midwest Regional Meeting hosted by Olivet Nazarene University in Bourbonnais, IL. Despite the rather small presentation screens, it was a fine venue and in all a successful event–though, sadly, I could not stay for the entire conference. I presented in the Paul Section and my paper  was titled “Sold under Sin: Echoes of Exile in Romans 7.14-25.” Essentially, I argue that just as Paul alludes to both Eden and Sinai (though mainly the latter) in Rom 7.7-13, so he alludes to the Babylonian captivity in 7.14-25, echoing Isa 49.24-50.2 in Rom 7.14 and 23-25. In short, I try to do for Romans 7-8 what Rodrigo Morales does for Galatians 3-4 (cf. The Spirit and the Restoration of Israel: New Exodus & New Creation Motifs in Galatians [Mohr Siebeck, 2010]). There were about a dozen other people in the room (neither the best nor the worst turn out I’ve had), and I even recognized one quite respected scholar in the back. What struck me, though, was the fact that, at the end of what I felt was a fairly well-executed paper, nobody asked any questions.

Now, this has happened to me before, and I’ve seen it happen to others as well. And while it is somewhat of a relief not to be raked over the coals in front of your peers, it is also quite anti-climactic for there to be total silence at the end of a 25-minute talk–given the time, effort, and nervous energy that goes into the entire process. I mean, you wrack your brain for a paper idea, craft the abstract, submit it, wait for its acceptance, get funding, write the paper, travel to the event, and finally after months of anticipation courageously share some of the most creative thoughts you’ve had in your life, only for nobody to make a single comment or ask a single question. What is one to think about such an empty reaction? Have my ideas simply been accepted uncritically, or was my thesis so uninspiring and unambitious to be undeserving of constructive feedback?

Well, after a period of pondering the implications of my silent audience, I reached the following conclusions:

1. If, in the future, I truly desire feedback and it doesn’t seem to be immediately forthcoming, I should break the ice myself by asking the audience a question about one or more elements of my argument. Changing roles like this can be awkward, but I’ve done it before and have found it beneficial for getting things going.
2. If I truly desire feedback, my paper should intend to provoke, pushing my evidences to their limits. Sometimes scholars require intellectual bait. That’s what it takes for my students to be interactive in class; it shouldn’t surprise that many professionals require the same. Indeed, unpublished conference papers should be bold, and mine can be quite a bit bolder. Conferences, after all, exist for scholars to take risks, to test drive ideas without the fear of having to commit to them forever. The feedback won’t always be positive, but it will probably be helpful and stimulating.
3. If, in the future, I don’t get any feedback, silence is an acceptable response. At the end of the day, worse things can happen in a presentation than receiving no questions. After all, if I were to hear from a journal editor that no corrections were required for an article I had submitted, that would be good news; the same can be true with presentations.
4. Still, this and other experiences have encouraged me as an auditor to be more interactive with conference presenters, especially those like me in the beginning stages of their career. Without a two-way exchange, the entire experience can feel like a bit of a waste of time.

 

The Antioch Incident and TV’s “Friends”

As avid fans of the television series “Friends,” my wife and I try to incorporate clips of the show into our teaching as often as possible (science for her, Bible for me). In class today, I illustrated the Antioch Incident in Galatians 2:11-14 through the following clip (season 4, episode 11):

 

 

Voluntary Debt Remission and the Parable of the Unjust Steward (Luke 16:1-13)

I have an article in the latest volume of JBL (131.3 [2012], 547-66) titled “Voluntary Debt Remission and the Parable of the Unjust Steward (Luke 16:1-13).” JBL doesn’t include abstracts, but here is a lengthy soundbite at the end of the survey/critique of existing interpretations that, more or less, explains what I try to do in the piece:

Numerous other interpretations could be presented here, each with its own shortcomings. The foregoing survey, however, has sufficiently demonstrated the common assumption underlying most of these inadequate explanations, namely, that unless the steward is deducting from his own profits, the reductions are to be viewed as hostile to his master, or in the words of Douglas E. Oakman, as “betrayal” and “an abrogation of the then-current social mores of fidelity.” Kloppenborg similarly remarks, “[T]he natural implication of the story is that the steward’s actions are injurious to the master’s interests.” Schellenberg concurs, explaining, “The expectation within the world of the parable [is] that loyal stewardship requires meticulous collection of the master’s debts.” But these assumptions rest on a limited understanding of the purpose and function of debt remission in the ancient economy. And since, as Klyne Snodgrass suggests, “[t]his is a parable where one must fill in the blanks,” in this essay I will offer a new explanation of the master’s praise based on the general custom of lease adjustment in the early empire. Through the testimony of Roman landowners such as Pliny the Younger, Cicero, and Columella, as well as those represented in leasing contracts from early Roman Egypt, I will demonstrate that the instability of land tenancy during the early imperial period quite often required wealthy proprietors to reduce debts (rents and arrears) in order to enable and encourage their repayment, as well as to secure the longevity of their tenants and their own long-term profitability. Debt remission in antiquity, then, was advantageous both to landlords and tenants, an insight that has significant implications for the interpretation of our parable (552-53).

If you interested in matters relating to the ancient economy and/or the interpretation of this confusing parable, I would encourage you to check out the article.

 

Barry Matlock’s Critique of “The Deliverance of God”

I picked up Douglas Campbell’s The Deliverance of God: An Apocalyptic Rereading of Justification in Paul (Eerdmans, 2009) from the college library yesterday, intending to read through much/most of it. I have skimmed bits and pieces of it before – after all, who has time to work through all 1,200 + pages? Well, I’m sure some of you dedicated academics do! But as of this afternoon, after skimming through a few more chapters, I gave up again. I have decided (for now) to spare myself a month’s worth of free time and to settle for reading a couple of published review articles on it instead. So, I started with Barry Matlock’s and will shortly get to Grant Macaskill’s. Both are published in JSNT 34.2 (2011). I have to say, for a quite wordy 35-or-so-page book review, Matlock’s article is thoroughly entertaining. I found myself grinning repeatedly throughout, especially as he critiqued Campbell’s caricature of “Justification theory.” Here is how Matlock summarizes his comments on Campbell’s portrait of Justification theory:

It is the most elaborately constructed straw man I have ever witnessed, and to watch Campbell parry and thrust with it across hundreds of sprawling pages is a singular and uncanny spectacle (137).

Ouch!!!

 

Is the “I” in Romans 7:14-25 Regenerate?

In my Romans course today I lectured on Rom 7:1-25 and had a great a discussion with my students about the spiritual status of the speaker (“I”) in verses 14-25. Not surprisingly, prior to the reading and coursework they did in preparation for today, many of my students had never seriously grappled with the issue of whether the speaker in this passage represents a regenerate or unregenerate person; most had simply assumed that Paul was narrating his post-conversion struggle with “Sin”. Again, such is not surprising considering that this is the view taught in many churches and in some scholarly commentaries (e.g., Cranfield and Dunn). But this got me to wondering if this is the assumption shared by most readers of this blog. So, I thought I would post a poll so readers can vote on which position they find the strongest, also providing a third option (“both”) for those who do not believe the regenerate and unregenerate positions adequately cover the interpretive possibilities. Please do share your opinion.

Btw, for interested readers, I recommend Jason Maston’s recently published thesis on Romans 7-8, Divine and Human Agency in Second Temple Judaism and Paul: A Comparative Approach (WUNT 2/297; Tübingen: Mohr Siebeck, 2010).

 

Käsemann’s Summary of Pauline Theology

In response to Krister Stendahl’s salvation-historical reading of Paul, Ernst Käsemann, in his “Justificaiton and Salvation History in the Epistle to the Romans,” offers the following précis of Pauline theology and of the Christian life:

[T]he apostle does not understand history as a continuous evolutionary process but as the contrast of the two realms of Adam and Christ. Pauline theology unfolds this contrast extensively as the struggle between death and life, sin and salvation, law and gospel. The basis is the apocalyptic scheme of the two successive aeons which is transferred to the present. Apparently Paul viewed his own time as the hour of the Messiah’s birth-pangs, in which the new creation emerges from the old world through the Christian proclamation. Spirits, powers and dominions part eschatologically at the crossroads of the gospel. We thus arrive at the dialectic of ‘once’ and ‘now’, which is absorbed into anthropology in the form of ‘already saved’ and ‘still tempted’. In the antithesis of spirit and flesh this dialectic determines the cosmos until the parousia of Christ. Christians are drawn into this conflict all their lives. Every day they have through obedience to authenticate their baptismal origin anew. The churches, too, are exposed in the same way to the attacks of nomism and enthusiasm, which threaten the lordship of Christ. The church lives under the sign of the cross, that is to say, given over to death inwardly and outwardly, waiting longingly with the whole of creation for the liberty of the children of God and manifesting the imitation of Jesus through the bearing of his cross.