Sanders, E. P.
Paul: The Apostle’s Life, Letters, and Thought
Minneapolis, MN: Fortress, 2015. Pp. xxxv + 862. Paper.
Price $39. ISBN 9780800629564.
This introductory book on Paul by Sanders is the longest book, spanning 862 pages (excluding front matter). It is also the most comprehensive volume on Paul and his major letters, including 1 Thessalonians, 1 and 2 Corinthians, Galatians, Philippians, and Romans. Essentially, this book is a culmination of Sanders' lifelong studies on Paul, aimed primarily at first-time readers of his work. However, this does not imply that the content is easy or superficial, nor that its arguments are naïve or simplistic.
Part 1, titled "Paul's Life," consists of four chapters that total over 140 pages, and provides a clear, in-depth examination of Paul's life from critical historical perspectives. Part 2, titled "The Letters," is significantly longer, comprising 20 chapters that contain a vast amount of complex information and discussions. This complexity arises partly because it covers many topics given the limited space, and partly because the topics themselves involve challenging exegetical issues, such as the discussion of homosexual activity in 1 Corinthians.
The book includes two appendices at the end, which are very helpful for in-depth researchers looking to explore Paul’s theology further: “Homosexual Practices in Greece and Rome” and “Where Was Galatia? Who Were the Galatians?” Additionally, the book features various useful indexes and a short glossary, including an index of ancient and biblical literature, an index of authors, and an index of subjects. There is no doubt that Sanders is one of the most knowledgeable Pauline scholars. He has published several important works on Paul and has offered a new perspective on Paul's relationship with first-century Judaism (and Second-Temple Judaism), which he argues is not a legalistic religion, but one rooted in grace. However, despite this new understanding of first-century Judaism, I believe Sanders’ conclusions about Paul’s thought and theology are rather limited, a point I will elaborate on later.
First, it is clear that Sanders employs a historical-critical literary approach, and he suggests that he is not particularly interested in theological interpretations of scripture, adopting the stance that Paul is distinct from us. While this is a valid position for historians, the strict separation between the past and present is not entirely desirable. This is because virtually every interpretation, even from a self-proclaimed objective historian like Sanders, is contextual and influenced by ideology.
I point this out because every interpretation is based on presuppositions. For instance, one of the foundational aspects of Sanders’ view of Paul is the concept of Two Dispensations (the period of the Law and the era of Christ), which reflects his chosen hermeneutical framework. However, the text itself does not explicitly refer to these two periods clearly. Another example is his interpretation of the Greek genitive "pistis christou" (“faith of Christ”). He opts for the objective genitive meaning (“faith in Christ”), despite acknowledging that the majority of scholars support the subjective genitive interpretation (referring to Christ’s faithfulness).
Sanders does not reference Christ’s faith in his interpretations, which is a deliberate choice in his translation and understanding of the texts. Interestingly, while he criticizes Luther’s legalistic interpretation of Judaism and the Law, he inadvertently adopts a similar interpretation himself. His primary understanding of Paul centers around the idea of “righteousness by faith in Christ,” a perspective akin to the forensic salvation view held by Augustine and Luther, which involves either imputed or imparted righteousness.
When Sanders states, “What is wrong with the Jews is that they are not Christian; what is wrong with Judaism is that it does not accept Christianity” (681), he reveals his own interpretative bias regarding Paul. Essentially, he interprets Paul’s thoughts through his own lens rather than relying on Paul’s actual writings, which do not provide clear evidence for this viewpoint. Although Sanders’ historical-critical literary method yields valuable insights into Paul’s ideas, his interpretation remains limited by his particular reading approach, which exposes certain weaknesses in his conclusions.
Second, Sanders’ major arguments in this book are many, so I will list some and briefly explain them below:
1. Eschatology: The dominant view of Paul’s eschatology is the imminent Parousia when there will be a one-time complete transformation. So much so that in 1 Thessalonians, one of his early letters, Paul told the Thessalonians to earnestly wait for the day of the Lord. But as time went on and new situations arose in Paul’s ministry such as in Corinth or in Galatia, Paul needed to deal with them, and the solution was to comfort them with realized eschatology: God is already here and the Spirit is already here for Christians. While Paul’s imminent eschatology did not change drastically, he adopted elements of realized eschatology in dealing with local congregations. In the end, Paul’s eschatology may be characterized by the “already but not yet” slogan.
2. The Two Dispensations: Paul thought about his relationship with Judaism through these two dispensations: Judaism and Christianity. The logic is that if one is right, the other must be wrong. Law is good because it is God’s gift, but it must be bad because it is not Christ.
3. Erga nomou (“Works of the law”) in Gal 2:16 and elsewhere does not refer to the Torah in general or to good deeds, but it refers to specific laws that regulate matters of Jewish identity; for example laws regarding circumcision, food, and the Sabbath. That is, a different gospel preached at Galatia, according to Paul, is a strings-attached gospel. What is wrong with this attachment is not because it is law but because gentiles are forced to become Jewish. Compulsion is a problem because such laws are not essential to the Gentiles.
4. Pistis christou: As I mentioned before, Sanders persistently translates this famous phrase (e.g., Rom 3:21-26 and Gal 2:16) as “faith in Christ” (an objective genitive sense). This decision by Sanders has to do with his view of the Two Dispensations.
5. Dikaiosyne theou (“the righteousness of God”) in Rom 3:21-26 and Gal 2:16 is understood as individual righteousness (so the objective genitive meaning). Otherwise, he does not talk about God’s righteousness (the subjective genitive).
6. Soma christou (“The body of Christ”) is found in 1 Cor 6:15-16; 10:16; 12:27, and Rom 7:4. Sanders clearly connects “the body of Christ” in 1 Cor 12:27 to an organism metaphor. However, “the body of Christ” in 1 Cor 6:15-15; 10:16, and 12:27, in particular, has more to do with “union with Christ,” which requires participation in Christ in some way that he does not specify.
7. Christology: In Rom 1:4, Jesus is “declared to be the Son of God,” which implies that Jesus was adopted as the son of God. This language of adoption seems to be Paul’s main Christology. At other times, however, his Christology is high, as he employs the Christ hymn in Phil 2:6-11.
8. The role of the Spirit: Sanders articulates Paul’s diverse expressions of the Spirit. The Spirit is the Spirit of God, and at other times it is also the Spirit of Jesus. The Spirit is responsible for Christian life from beginning to end. The Spirit language also has to do with sonship: children of God are those who are led by the Spirit.
9. The role of Jesus’ death: In Rom 3:21-26, Jesus’ death is necessary for the redemption of Christians once and for all. There will be no salvation without Jesus’ death.
10. Resurrection body in 1 Cor 15: Paul’s view of the resurrection body is not a resurrection of the flesh, but it is a spiritual body, an oxymoronic expression.
11. Place of Israel: Paul defends the place of Israel (Rom 9-11): “All Israel will be saved” (Rom 11:26); similarly, Paul says, “For God has imprisoned all in disobedience so that he may be merciful to all.” This sounds like universal salvation in the end.
12. Law: Paul’s view or use of the Law is mixed and conflicting: 1) according to the two dispensations, the Law must be bad because there is a new way of Christ which is through faith in Christ; 2) but it must be good as well because it is God’s gift. Yet, other kinds of good ethical laws must be kept all the time (for example love of God and love of neighbor), whereas some laws (“works of the law”) are not essential to keep for the Gentiles.
Third, Sanders’ strong points in this book will be briefly mentioned. He is most erudite in the area of Second-Temple Judaism’s literature and its intersections with Paul’s life and thought. Part 1, Paul’s Life (about 140 pages, a book-length), is, in my view, the treasure of the book because there are ample information and discussions about Paul’s life. Overall, Sanders’ reading of Paul’s method is very convincing; that is, he argues that Paul starts with local contextual issues and draws conclusions first, followed by his various supportive arguments, sometimes with terminological arguments. In that sense, Paul’s scriptural interpretation method is not unique but similar to other Jews. The only difference with his contemporaries is that he has his Christ-leaned conclusions already. So Sanders is right when he says that Paul is not a systematic theologian but a minister-theologian (traveling) who deals with everyday issues throughout his Gentile mission.
However, there are a few weaknesses in his arguments. First, there is no consideration of the subjective genitive meaning of pistis christou (“faith of Christ”) in his interpretation of Paul. In fact, as many scholars already pointed out the importance of the subjective genitive meaning (Christ’s faith), the subjective interpretation makes more sense than the objective one. Second, likewise, dikaiosyne theou (“the righteousness of God”) was understood as an individual righteousness. But in fact, Paul’s gospel begins with God (“the good news of God” in Rom 1:1; 15:6). So it would be certainly very plausible to read the dikaiosyne theou phrase as a subjective genitive (God’s righteousness) because it is God’s initiative of love and justice, which is shown in the world through Christ’s faithfulness (Rom 3:22). This subjective meaning makes a smoother and more logical sense than the other. This understanding seems clear in Rom 3:22: “God’s righteousness through Christ’s faith for all who have faith.” Look, what Paul says here is that God’s righteousness coming through Jesus’ faith may reach people who also have faith like Jesus or like Abraham (I may call this kind of Paul’s gospel “threefold theology of Paul”). Third, Sanders’ interpretation of soma christou (“the body of Christ”), as I stated before, is very limited because the body metaphor can be read as a living metaphor. He is actually close to that possibility of reading in 1 Cor 6:15-16 and 10:16 where he talks about unity and participation in Christ. It would have been better if Sanders had thought about a “living” metaphor—so “the body of Christ” as a Christ-like body because the body is a site of living. Fourth, the Two Dispensations theory is weak because, for Paul, Christ can be understood as fulfilling the law as in Rom 10:4, not replacing it. The problem is not the Torah itself but the crooked human heart, the misuse of the law, or the narrow interpretation of the law, which is shown for example on the issue of circumcision in Galatians.
1. Eschatology: The dominant view of Paul’s eschatology is the imminent Parousia when there will be a one-time complete transformation. So much so that in 1 Thessalonians, one of his early letters, Paul told the Thessalonians to earnestly wait for the day of the Lord. But as time went on and new situations arose in Paul’s ministry such as in Corinth or in Galatia, Paul needed to deal with them, and the solution was to comfort them with realized eschatology: God is already here and the Spirit is already here for Christians. While Paul’s imminent eschatology did not change drastically, he adopted elements of realized eschatology in dealing with local congregations. In the end, Paul’s eschatology may be characterized by the “already but not yet” slogan.
2. The Two Dispensations: Paul thought about his relationship with Judaism through these two dispensations: Judaism and Christianity. The logic is that if one is right, the other must be wrong. Law is good because it is God’s gift, but it must be bad because it is not Christ.
3. Erga nomou (“Works of the law”) in Gal 2:16 and elsewhere does not refer to the Torah in general or to good deeds, but it refers to specific laws that regulate matters of Jewish identity; for example laws regarding circumcision, food, and the Sabbath. That is, a different gospel preached at Galatia, according to Paul, is a strings-attached gospel. What is wrong with this attachment is not because it is law but because gentiles are forced to become Jewish. Compulsion is a problem because such laws are not essential to the Gentiles.
4. Pistis christou: As I mentioned before, Sanders persistently translates this famous phrase (e.g., Rom 3:21-26 and Gal 2:16) as “faith in Christ” (an objective genitive sense). This decision by Sanders has to do with his view of the Two Dispensations.
5. Dikaiosyne theou (“the righteousness of God”) in Rom 3:21-26 and Gal 2:16 is understood as individual righteousness (so the objective genitive meaning). Otherwise, he does not talk about God’s righteousness (the subjective genitive).
6. Soma christou (“The body of Christ”) is found in 1 Cor 6:15-16; 10:16; 12:27, and Rom 7:4. Sanders clearly connects “the body of Christ” in 1 Cor 12:27 to an organism metaphor. However, “the body of Christ” in 1 Cor 6:15-15; 10:16, and 12:27, in particular, has more to do with “union with Christ,” which requires participation in Christ in some way that he does not specify.
7. Christology: In Rom 1:4, Jesus is “declared to be the Son of God,” which implies that Jesus was adopted as the son of God. This language of adoption seems to be Paul’s main Christology. At other times, however, his Christology is high, as he employs the Christ hymn in Phil 2:6-11.
8. The role of the Spirit: Sanders articulates Paul’s diverse expressions of the Spirit. The Spirit is the Spirit of God, and at other times it is also the Spirit of Jesus. The Spirit is responsible for Christian life from beginning to end. The Spirit language also has to do with sonship: children of God are those who are led by the Spirit.
9. The role of Jesus’ death: In Rom 3:21-26, Jesus’ death is necessary for the redemption of Christians once and for all. There will be no salvation without Jesus’ death.
10. Resurrection body in 1 Cor 15: Paul’s view of the resurrection body is not a resurrection of the flesh, but it is a spiritual body, an oxymoronic expression.
11. Place of Israel: Paul defends the place of Israel (Rom 9-11): “All Israel will be saved” (Rom 11:26); similarly, Paul says, “For God has imprisoned all in disobedience so that he may be merciful to all.” This sounds like universal salvation in the end.
12. Law: Paul’s view or use of the Law is mixed and conflicting: 1) according to the two dispensations, the Law must be bad because there is a new way of Christ which is through faith in Christ; 2) but it must be good as well because it is God’s gift. Yet, other kinds of good ethical laws must be kept all the time (for example love of God and love of neighbor), whereas some laws (“works of the law”) are not essential to keep for the Gentiles.
Third, Sanders’ strong points in this book will be briefly mentioned. He is most erudite in the area of Second-Temple Judaism’s literature and its intersections with Paul’s life and thought. Part 1, Paul’s Life (about 140 pages, a book-length), is, in my view, the treasure of the book because there are ample information and discussions about Paul’s life. Overall, Sanders’ reading of Paul’s method is very convincing; that is, he argues that Paul starts with local contextual issues and draws conclusions first, followed by his various supportive arguments, sometimes with terminological arguments. In that sense, Paul’s scriptural interpretation method is not unique but similar to other Jews. The only difference with his contemporaries is that he has his Christ-leaned conclusions already. So Sanders is right when he says that Paul is not a systematic theologian but a minister-theologian (traveling) who deals with everyday issues throughout his Gentile mission.
However, there are a few weaknesses in his arguments. First, there is no consideration of the subjective genitive meaning of pistis christou (“faith of Christ”) in his interpretation of Paul. In fact, as many scholars already pointed out the importance of the subjective genitive meaning (Christ’s faith), the subjective interpretation makes more sense than the objective one. Second, likewise, dikaiosyne theou (“the righteousness of God”) was understood as an individual righteousness. But in fact, Paul’s gospel begins with God (“the good news of God” in Rom 1:1; 15:6). So it would be certainly very plausible to read the dikaiosyne theou phrase as a subjective genitive (God’s righteousness) because it is God’s initiative of love and justice, which is shown in the world through Christ’s faithfulness (Rom 3:22). This subjective meaning makes a smoother and more logical sense than the other. This understanding seems clear in Rom 3:22: “God’s righteousness through Christ’s faith for all who have faith.” Look, what Paul says here is that God’s righteousness coming through Jesus’ faith may reach people who also have faith like Jesus or like Abraham (I may call this kind of Paul’s gospel “threefold theology of Paul”). Third, Sanders’ interpretation of soma christou (“the body of Christ”), as I stated before, is very limited because the body metaphor can be read as a living metaphor. He is actually close to that possibility of reading in 1 Cor 6:15-16 and 10:16 where he talks about unity and participation in Christ. It would have been better if Sanders had thought about a “living” metaphor—so “the body of Christ” as a Christ-like body because the body is a site of living. Fourth, the Two Dispensations theory is weak because, for Paul, Christ can be understood as fulfilling the law as in Rom 10:4, not replacing it. The problem is not the Torah itself but the crooked human heart, the misuse of the law, or the narrow interpretation of the law, which is shown for example on the issue of circumcision in Galatians.
Before closing, I like to mention the book’s stylistic issues. There are too many repetitions and/or redundancies of the same ideas or words throughout the book; I read the author’s excuses about this in the Introduction. But those excuses cannot justify this. Chapters in Part 2 may need a clearer structure than the current one because some topics keep coming up throughout. I also have to say that I noticed an embarrassing error in the middle of the book; there are four columns of translations (four different versions), but they were completely messed up with the author’s translation missing and with mistaken headings of versions (512).
Even if there are some limitations in his arguments or things to which I cannot agree, there is no question that I owe Sanders a lot in my in-depth understanding of Paul. I admire his critical spirit and rigorous approach to Paul and his letters that defy an easy compromise with any. I thank him for this lengthy, yet informative book on Paul that will last long for generations to come. I have no hesitation that I will highly recommend this valuable book to anyone who wants to engage Paul in his historical context, especially given first-century (and Second-Temple) Judaism and Jewish Diaspora experience.
Even if there are some limitations in his arguments or things to which I cannot agree, there is no question that I owe Sanders a lot in my in-depth understanding of Paul. I admire his critical spirit and rigorous approach to Paul and his letters that defy an easy compromise with any. I thank him for this lengthy, yet informative book on Paul that will last long for generations to come. I have no hesitation that I will highly recommend this valuable book to anyone who wants to engage Paul in his historical context, especially given first-century (and Second-Temple) Judaism and Jewish Diaspora experience.