Skip to main content

Good Lectures by Witherington (from 2007)

Today I listened to 3 very good lectures by Ben Witherington delivered at Truett [HT: Text, Community, & Mission]. I realize that these probably aren't new to many of you as they were given in 2007 (though they were new to me), but they were so good that I wanted to point them out anyways. Happy listening!

Session 1 is on whether or not we have pseudepigrapha in the New Testament. Witherington says no and provides an outstanding discussion of the issue that's making me reconsider my stance (although I still am uncertain about 2 Peter, though Witherington's stance on 2 Peter seems plausible).

Session 2 is about canonicity. At what point did the church have a functioning canon for the NT and how did the NT writers view their writing in relation to the OT. I don't think I agree with him on some points here (particularly his discussion of Jude's citation of 1 Enoch), but it's still definitely worth while to listen to.

Session 3 is on the question of the authorship of John. Witherington believes Lazarus is the author. His argument, while maybe going too far at a point here or there, was absolutely fascinating and worth strong consideration.

Comments

Popular posts from this blog

More Calvinist than Calvin?

I'm working on a paper on the topic of divine sovereignty and human freedom. Occasionally on this topic (or the subtopic of election) you will hear people through out the barb at strong Calvinists that they're 'being more Calvinist than Calvin.' After having read Calvin carefully on the issue I don't think that there's any validity to that charge. I don't see a material difference here between Calvin and say John Piper. Here are several quotes from the Institutes to prove my point. 'All events are governed by God's secret plan.' I.xvi.2 'Governing heaven and earth by his providence, he also so regulates all things that nothing takes place without his deliberation.' I.xvi.3 'Nothing happens except what is knowingly and willingly decreed by him.' I.xvi.3 Calvin explicitly rejects a limited providence, 'one that by a general motion revolves and drives the system of the universe, with its several parts, but which does not specifc

Galatians 2:11-14: The circumcision group

11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain people 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. 14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas 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? (TNIV) There's an important issue that we need to wrestle with in this passage, and it's the question of whether or not the people from James and the circumcision group are the same group. I am not inclined to think that they are. The ensuing discussion is drawn from Longenecker's commentary pp 73-5

Dating Galatians and Harmonization with Acts

We've gotten to the point where how we date Galatians and where we fit it into the narrative of Acts will affect our interpretation in a significant manner. The first question that we have to address is, which visit to Jerusalem is Paul recounting in Galatians 2:1-10 ? Is it the famine relief visit of Acts 11:27-30 or the Jerusalem council of Acts 15 ? First, I think it's worthwhile to point out that it's not all that obvious. Scholars are divided on this issue (even Evangelical scholars). In favor of the theory of Galatians 2:1-10 referring to the Acts 11 visit are the following: This visit clearly is prompted by a revelation by the Holy Spirit. The Acts 15 gathering seems to be a public gathering, where the one described in Galatians is private. Paul never alludes to a letter sent to the diaspora churches which could have definitively won the case for him. The issue of food laws was already decided by James. Why would men coming from him in Galatians 2:11-14 be advocat