RBL 12/2010

Thiselton, Anthony C.

The Living Paul: An Introduction to the Apostle’s Life

and Thought

Downer’s Grove, Ill.: InterVarsity Press, 2009. Pp. x +

190. Paper. $20.00. ISBN 9780830838813.

H. H. Drake Williams III

Tyndale Theological Seminary
Badhoevedorp, The Netherlands

Introductory works that are concise and interact with the latest research on Paul are rare.
In The Living Paul, world-renowned scholar Anthony C. Thiselton provides an overview
of Paul’s life, mission, and thought in the amount of space that both student as well as
scholar can read and benefit from greatly.

The book begins with two chapters that draw attention to several obstacles to appreciating
Paul in our time. In the first chapter, Thiselton discusses why many today believe that
there is a difference between the Christianity of Jesus and the one proposed by Paul.
Those who see a difference believe that Jesus was a religious idealist who taught a simple
religion of love and tolerance. They see Paul, however, as one who imposed his ideas on
others and undervalued women and the marginalized in society. Thiselton rightly refutes
this notion that Paul and Jesus presented a substantially different Christianity. In the
space of six condensed pages, Thiselton states that Jesus and Paul are similar on many
ideas. He finds the transforming grace that is seen in Jesus in parables such as the Lost
Coin, Lost Sheep, and Lost Son in Luke 15 as similar to the transforming grace promoted
in Rom 1–8. Jesus’ commandment to love God and others in a passage such as Matt
20:25–28 is similar to that found in Rom 13:8–10. The respect that Jesus gives to women
is also found in Paul in passages such as Rom 16. Paul also exhibits warm friendships and

This review was published by RBL 2010 by the Society of Biblical Literature. For more information on obtaining a
subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.
care for the weak in passages such as 1 Cor 16:15–18, when he speaks of Stephanas,
Fortunatus, and Achaicus, when he refers to Titus as his brother in 2 Cor 2:13, and when
he calls Timothy his “faithful child in the Lord” in 1 Cor 4:17.

In the second chapter, Thiselton confronts a second problem for modern-day readers of
Paul. Picking up the criticism of Johannes Weiss, Thiselton notes how some may see
Paul’s description of the new life in Christ as too dramatic for the average Christian.
Some may feel that Paul is less approachable because his conversion experience is so
spectacular, and he writes of the new life in Christ in such sudden, complete, and decisive
terms. Thiselton answers this difficulty well and succinctly. He argues that Paul wants
Christians to see the new creation apocalyptically but experience it gradually. Thiselton
affirms that Paul’s theology is not only for one with a dramatic conversion experience but
is for everyone.

These first chapters illustrate well what is to come in The Living Paul. Thiselton
masterfully condenses and presents complex problems in a short amount of space. This is
a true benefit of this volume. This brevity, however, may frustrate readers in two ways.
Some readers may want more detail than what Thiselton has given. His one- or two-
sentence summaries of scholars will not be enough for advanced students who want more
documentation or interaction with different viewpoints. Others will find the density of his
argument overwhelming. This may be difficult for introductory students.

The next two chapters of The Living Paul then move into history of Paul’s life. In chapters
3 and 4, Thiselton covers Paul’s life as an apostle. He presents Paul rightfully as a traveler,
missionary pastor, and letter writer. These chapters cover in brevity Paul’s first, second,
and third missionary journeys, then also his voyage to Rome.

Chapters 5–16 cover Paul’s theology. Thiselton could have let his survey of Paul proceed
by noting subjects as they derive from specific Pauline letters. Instead, he portrays Paul’s
theological ideas beginning with the doctrine of Christ.

He subtly addresses issues in his description of Paul’s theology. For example, he discusses
particular titles, namely, Jesus Christ as Lord, Messiah, Last Adam, and Son of God.
While some take these as titles that Paul inserts in his writing to give the appearance of
orthodoxy, Thiselton promotes Paul as one who found great significance in the divinity of
Jesus Christ that extended beyond mere titles. As with the doctrine of Christ, Thiselton
concludes similarly with regard to the teaching on the Trinity in Paul. Rather than being
part of a theological checklist, the Trinity is part of Paul’s experience and is expressed, for
example, in the groaning of prayer (see Rom 8:26–28).

This review was published by RBL 2010 by the Society of Biblical Literature. For more information on obtaining a
subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.
Thiselton’s summary of the discussion about justification and the law shows good
interaction with scholarship along with succinct conclusions about key terms such as
“justify” and “works of the law.” In his discussion about justification, he concludes that
“Justification means ‘being in Christ,’ because Christ’s righteousness is first imparted;
then the Christian lives out being ‘in Christ.’ Righteousness embraces the ethical.” Then,
he proceeds to support N. T. Wright’s position that “justification means being in a right
relation with God” (95).

In his discussion about “works of the law,” Thiselton draws attention to the debate
between James Dunn and Seyoon Kim. Dunn sees these works of the law as referring to
Jewish boundary distinctions such as Sabbath observance, circumcision, and dietary and
cultic laws. Kim, however, sees works of the law more generally as referring to human
obedience. Thiselton sides with Wright again, noting that these “are two interlocking
reasons why works of the Law cannot justify” (99).

In this brief discussion on justification and law, Thiselton helpfully exposes readers to
major scholars who have contributed in this area. Besides Dunn, Kim, and Wright, he
mentions Ernst Käsemann, E. P. Sanders, Krister Stendahl, Alister McGrath, and others.
Those who want to pursue further study in this area will be pleased for the interaction
with the scholars. New students to Paul could be overwhelmed with the many scholars
and the debate about these terms, however.

Thiselton addresses other controversial issues in smaller sections. For example, in his
chapter on human alienation and sin, he makes a statement on Rom 7:7–24, a known
controversial passage in Paul’s writing. In only a few sentences, Thiselton supports the
conclusion that these verses apply to the plight of humanity rather than to Paul’s life
story. The footnote to the brief paragraph where Thiselton discusses Rom 7 reveals that
he is arguing against Krister Stendahl’s influential viewpoint that Paul struggled with an
overly introspective conscience.

Thiselton deftly handles the discussion on women’s leadership. This is one of the most
divisive and lengthiest subjects within Pauline studies, yet it is discussed in just about a
page of his writing. As in his previous chapters, he notes the main Pauline passages where
the issue is discussed. In this case, it is 1 Cor 11 and 14, Eph 5, and 1 Tim 2. He also notes
the passages where notable woman leaders are mentioned, such as Phoebe and Junia in
Rom 16 and Priscilla in Rom 16, 1 Cor 16, and 2 Tim 4, but also Mary, Tryphaena,
Tryphosa, and Persis. He admits that 1 Tim 2:12–14 is a “difficult passage” but then
concludes the following about 1 Tim 2: “The author’s awareness of the other material
already cited would make him cautious in implying that this is a universal principle”
(115).

This review was published by RBL 2010 by the Society of Biblical Literature. For more information on obtaining a
subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.
The last chapter, on postmodernity, is beyond most beginning students but can be helpful
for advanced students. In this chapter Thiselton recounts the viewpoints of major
proponents of postmodernism such as Jacques Derrida, Michael Foucault, Roland
Barthes, Richard Rorty, and Stanley Fish. His point at the end of this chapter is well
stated. Paul in his day faced many elements of what many call postmodernism. His voice
was heard then, and his voice in a culture influenced by postmodernism will live on
today.

This is a fine book for seminary classes. Pastors and teachers with some theological
training who desire a succinct overview of Paul and issues within his writing will want a
copy of this volume. The book can be used for introductory survey classes; however, it
will need to be augmented with other material that is less complex.

This review was published by RBL 2010 by the Society of Biblical Literature. For more information on obtaining a
subscription to RBL, please visit http://www.bookreviews.org/subscribe.asp.