"Entrusted With The Gospel: Paul’s Theology In The Pastoral Epistles" Book Review
Kostenberger and Wilder’s book Entrusted With The Gospel: Paul’s Theology
In The Pastoral Epistles was written with the help of various contributors
to expound on the Pastoral Epistles from a scholarly perspective. It engages
the reader through its ability to capture Paul’s overall objective in writing
the epistles by comparatively demonstrating God’s call to order with Israel of
old through Christ’s work completed at the cross for Christians to embrace in
their daily lives. Readers are encouraged to study the epistles with an overall
view of the local church and missions in mind as they reflect on their witness
to a nonbelieving world. Each chapter addresses a theme within the Pastoral
Epistles as they relate to the body of Christ.
Chapters
1-10 Summary
Chapter One
Andreas J. Kostenberger is the
author for this chapter as he discusses the hermeneutical and exegetical
challenges of interpreters as they relate to Paul’s authorship, genre and other
church historical matters.[1]
The author address certain roles within the church of both men and women,
leaders and laity as he provides a foundation for the understanding of the
Pastoral Epistles.[2]
Chapter Two
Terry I. Wilders authors the second
chapter where he addresses critics to the Pastoral Epistles regarding
pseudonymity. He addresses their concerns regarding their claims of
inconsistency in writing style and vocabulary usage. He encourages readers to
consider the internal evidence and provided by the New Testament writings as
well as the external evidence as provided by the understandings of early church
leaders.[3]
Chapter Three
F. Alan Tomlinson is the author for
chapter three where he outline’s Paul’s purpose for writing the epistles by
addressing noticeable structured markers within the Pastoral Epistles. He
addresses Paul’s concerns regarding false teachers and how leaders where to
behave and lead their households as well as establishing order within the body
of Christ as a good steward. Wilders also address the vocabulary that was used
in Paul’s writings in addressing certain themes as he deemed relevant.[4]
Chapter Four
Ran Van Neste discusses the
problematic abuse that has been done regarding the understanding and
interpretation of the Pastoral Epistles in this chapters. Neste makes reference
to certain scholars whose assessment of the epistles deemed them as
untrustworthy writings based on a single person’s flawed ideology of Scripture,
lack of structure, and thought. Neste, nevertheless, encourages the reader to
read each paragraph in connection to the rest of the letter and not independent
of it.[5]
Chapter Five
Greg A. Couser discusses the blunder
of many scholars in dismissing the Pastoral Epistles as only works regarding
ecclesiology as to neglect Christ’s work of salvation. Therefore, Couser draws
a connection for the reader to understand God as the Savior working through
Christ as the Redeemer who is the source for the believer’s life in Him. This
foundation is critical for the Christian to encapsulate for there to be a genuine
Godly lifestyle apart from mere rules.[6]
Chapter Six
Daniel L. Akin brings attention to
the Christology set forth in these letters as they not only shun false
teachings, but addresses indirect themes regarding the Trinity, eschatology,
salvation and theology in this chapter. Akin highlights Paul’s use of
descriptive titles regarding Jesus’ humanity, redemptive work, and ultimate
return as part of his instruction to Timothy and Titus. Paul’s faithfulness
despite facing persecution is noted as he challenges Timothy to keep the faith
and remain on fire for God as Christology and soteriology are connected in this
chapter.[7]
Chapter Seven
George M. Wieland discusses Paul’s
use of Salvation as part of his framework in the Pastoral Epistles. Weiland
sheds light as to God’s purpose of Salvation being made known in the Old
Testament, brought to fruition in the New Testament and its impact on believers
in the sharing of the Gospel. The benefits of Salvation are made evident in the
Pastoral Epistles as Paul asserts that prayers should be made for all for God
is the Savior of all.[8]
Chapter Eight
Benjamin L. Merkle addresses the
ecclesiology of the Pastoral Epistles as it relates to church leadership and
behavior. Paul centers in on the church so that those who claim to be members
within God’s household would know how to conduct themselves accordingly. Due to
the number of false teachers of his day, Paul addresses the situation by giving
instruction as to how leaders should operate in their various roles as they
were the pillars of truth for the church and nonbelievers.[9]
Chapter Nine
B. Paul Wolfe writes in his chapter
concerning Paul’s use of use of Scripture throughout his Pastoral Epistles.
Wolfe draws a connection of Paul’s guidance in the epistles to what is written
in the Old Testament language regarding morality, worship, leadership and Jesus’
numerous teachings on such issues. Therefore, Wolfe supports the belief that
Paul’s writings are historical in nature in accordance to what has already been
previously written and made available for the Christian age.[10]
Chapter Twelve
I. Howard Marshall provides a
synopsis of the scholarly work done by various authors regarding the Pastoral
Epistles such as W.D. Mounce, A. Weiser, P.H. Towner and others just to name a
few. Marshall examines their various approaches to the study of the epistles and
scholars who dealt with the questions concerning pseudepigraphy and authorship.
In regard to the scholars’ literary approaches and themes regarding the
epistles, Marshall’s synopsis grants the reader an informative perspective as
to their own interest regarding their choice of study of the Pastoral Epistles.[11]
Analysis
for Chapters 10-11
Chapter (The Ethics Of The Pastoral
Epistles)
Kostenberger and Wilder introduce
this chapter with explaining two main themes they find relative to Paul’s
writings on Christian conduct: the Christian worldview in God’s character reflective
of His blessings upon His people and the duties of God’s people as they receive His blessings.[12]
The Pastoral Epistles are not only to set boundaries for Christian conduct, but
they give meaning to Christian life according to these authors. Their
relevance, even in modern times, effectively address new problems due to their
timeless apostolic authority which never needs renewal.[13]
Various questions and situations that the church faces can be answered by
reading the Pastoral Epistles as Paul sought to give applicable guidance to
Timothy and Titus for proper church etiquette.
Scripture outlines values that God
expects His people to possess in all areas of their lives which is highlighted
in Paul’s Epistles. These values were first given to the Children of Israel in
the Old Testament and then reemphasized and made known to the church in the New
Testament.[14] Kostenberger and Wilder explore the
concept of indicative and imperative – gift and tasking as they relate to both
testaments in the lives of God’s people regarding their identity and calling. They
are two sides of the same coin in that they are not to be independent of each
other. What God has gifted His people to do should reflect their life as a
Christian while they operate in the tasks given to them.[15]
The authors draw attention to
Paul’s instruction that believers should be careful not to yield to temptation
for they have died to sin’s entrapments. They were counseled to forsake the
flesh and live by the Spirit. In so doing, they will enjoy their new life
through new living which is pleasing and honorable to God.[16]
Because believers have been gifted the gift of Salvation, they are called to uphold
the task of Godliness for they are representatives of the Savior’s redeeming
grace. Certain believers are also gifted with the task of being faithful
stewards over God’s people in their leadership roles to protect them against
false leaders and their heretical teachings.[17]
God’s leaders are to teach His people to be of good character and to endure
hardship with love, courage and self-control.
The authors address the Pastoral
Epistles’ content on morality with subgroups within the church such as deacons,
overseers, widows, women and slaves. Paul’s teachings focused on the morals
that each group should have regardless of their role in society as they
reflected the church at large.[18]
Paul sought for the body of believers to be diligent in their Christian walk
which would cause nonbelievers to take notice of them. The authors address each
of the groups specified in Paul’s epistles and their roles and encouraged
behaviors as written in the Pastoral Epistles. The overall theme is for each
group to be an example reflective of Christ that would not be a hindrance to
others who are not of the faith in their ability to show and express love,
gentleness, humility and be content in their faithfulness to God, family and
others.[19]
Overall, the morality of Christians were of deep concern to Paul for which he
wrote to not give a new revelation, but to remind them of their responsibility
as ambassadors for Christ whose mission is to evangelize the world.
Chapter Eleven (Mission In The
Pastoral Epistles)
Paul’s missionary undertones often go
unnoticed in the Pastoral Epistles due to the more apparent focus being the
condition and functions of the local church.[20] This oversight fails to encompass
Paul’s pastoral interest in the local church as being central to his broader
vision in missionary operations. An excerpt from Raymond Brown describes Paul’s
letters to Timothy and Titus as being both missional and pastoral in nature.[21] Howard Kee wrote that the Pastoral
Epistles were written as a response to Paul’s concern regarding the reputation
of the church, organizational needs, unadulterated teachings, and subsequent
believers’ vitality that may be demoralized should certain activities not be
addressed at the local level. Some critics of Paul’s epistles have
misunderstood them as being isolated letters to address concerns only within
the limited church body but failed to see the church’s mission as being that of
evangelism as it serves to be a beacon of light to the surrounding world.[22]
Paul defended himself against his critics
who challenged his calling to preach the Word of God so that the body of
believers could have confidence in his teachings and grow their faith in the
knowledge of truth so that they would abstain from the works of ungodliness. I.
H. Marshall detailed further that the role of an apostle and missionary is to
operate as Paul did by being concerned about the believer’s faith and truth,
which promotes Godly living and therefore, establishes a foundation for
nonbelievers to follow.[23]
Kostenberger and Wilder note that there were certain themes given in Paul’s
letter to Titus that served as a frame for his missionary calling: faith,
godliness, hope, everlasting life, redemption, and the great anticipation of
Christ’s return. Paul’s desire was that all believers would embrace serving out
these themes in their everyday lives and interactions with others as a
demonstration of God’s love, grace and mercy to all.[24]
Kostenberger and Wilder highlight
that Paul desired for believers to be a light unto the lost as they shine from
the Power Source of God dwelling within. Paul described God as being the Savior
of mankind as he used the same description with Jesus to differentiate Him from
the pagan gods of nonbelievers but highlighting Christ’s redemptive qualities.[25]
Paul illustrates that it is necessary for believers to not only enjoy knowing
that Christ saved them from their sins, but to live in a manner reflective of that
belief. This is done through education and training, so believers can live
upright holy lives free from worldly defilement as an example to nonbelievers.[26]
Christians were encouraged to pray for all, which was to include both believers
and nonbelievers as Paul sought to show God’s saving grace made available to
all who would believe. Leaders were encouraged to stay clear of false doctrines
and to set righteous examples as they were role models and witnesses to
outsiders observing their teachings and behavior.[27]
The authors successfully show that
Paul’s epistles were not limited to just the inner workings of the local
church, but he had a greater interest in seeing that they church was faithful
to the teachings of the Gospel to serve as an example to nonbelievers. The
framework that was given to both Timothy and Titus enabled them to carry out
the duties as deemed necessary for the church to operate in alignment with
divine principles.[28]
The church’s mission is to evangelize to the lost, so Paul’s apostolic
anointing enabled him to carry out the duties set forth in fulfilling the
mandate of the Great Commission and help the church to do the same.
Conclusion
Kostenberger and Wilder efficaciously provide
extensive insight into the Pastoral Epistles and Paul’s rationale for their
creation. Although some critics have tried to discredit them and bring into
question their true authorship, the authors address the concerns of authorship
as well as hermeneutical and exegetical issues that could have a negative or
positive effect regarding interpretation. The books overall theme allows the
reader to understand that the Pastoral Epistles were written as not only a
guide to those in leadership and church inner workings, but as a foundation for
Christian life which is to be reflective of Christ’s character and redeeming
work to nonbelievers. While the Pastoral Epistles may seem to focus primarily
on the local church, they remain true to the church’s role in being missional for
the advancement of the Kingdom. Therefore, this book effectively addressed the
evangelical scholarship found within Paul’s letters to Timothy and Titus.
[1] Andreas J. Köstenberger and Terry L. Wilder, Entrusted
with the Gospel: Paul's Theology in the Pastoral Epistles (Nashville: B
& H Publishing Group, 2010), 1-26.
[2] Ibid.,
1-27.
[3] Köstenberger and Wilder, Entrusted With
The Gospel, 28-51.
[4]
Ibid., 52-82.
[5]
Ibid., 84-104.
[6] Köstenberger and Wilder, Entrusted With
The Gospel, 105-136.
[7]
Ibid, 137-152.
[8]
Ibid., 153-173.
[9] Köstenberger and Wilder, Entrusted With
The Gospel, 173-198.
[10]
Ibid., 199-218.
[11]
Ibid., 268-312.
[12] Köstenberger and Wilder, Entrusted With
The Gospel., 219.
[13]
Ibid.
[14]
Ibid., 220.
[15]
Ibid., 220-221.
[16]
Ibid., 221.
[17] Köstenberger and Wilder, Entrusted With
The Gospel., 223.
[18]
Ibid., 226-237.
[19]
Ibid.
[21] Ibid.
[22] Köstenberger and Wilder, Entrusted With
The Gospel., 242-243.
[23]
Ibid., 243-244.
[24]
Ibid., 244.
[25]
Ibid.
[26] Köstenberger and Wilder, Entrusted With
The Gospel, 246-247.
[27]
Ibid.
[28]
Ibid.
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