Leighton Flowers Live Review of “Why Calvinism Gets Romans 9-11 Wrong”

Dr. Leighton Flowers recently offered a live review of my video “Why Calvinism Gets Romans 9-11 Wrong (Election and Mission).  The review is posted on his Soteriology 101 YouTube Channel. It includes the original video with Dr. Flowers’ comments interspersed along the way. He had some very helpful points to make, and I learned a few things listening to his reflections. I’m very grateful for this honor and hope you’ll take a look at the video and subscribe to his YouTube Channel. And if you haven’t subscribed to the Orthodoxy for Everyone YouTube Channel, be sure to click over and check it out.

Dr. Matt O’Reilly is Lead Pastor of Hope Hull United Methodist Church near Montgomery, AL, a fellow of the Center for Pastor Theologians, and Adjunct Professor of New Testament and Pastoral Ministry at Wesley Biblical Seminary.  He is the author of Paul and the Resurrected Body: Social Identity and Ethical Practice (SBL Press).

For more from Matt, be sure to subscribe to the Orthodoxy for Everyone YouTube Channel, listen to SermonCast, connect on Facebook, and follow @mporeilly.

The State of New Testament Studies: A Quick Review

The field of New Testament studies is vast. And it’s growing at a remarkable pace. That reality is both exciting and discouraging. Exciting because these all-important documents are getting the attention they deserve and the field as a whole continues to thrive. Discouraging because no single person could possibly keep up with all the literature. In light of that, we can be grateful to Scot McKnight and Nijay Gupta for editing a new book titled The State of New Testament Studies: A Survey of Current Research (Baker Academic) which brings together a top-notch group of New Testament scholars to survey the major developments in their areas of specialization.

The contributions fall into four major sections. Part 1 is on the ancient context of the New Testament and attends to the relationship between early Christianity and the Roman Empire along with attitudes toward women in the ancient world. Part 2 takes up questions related to interpretation with chapters focused on hermeneutics, Old Testament use in the New Testament, the genre of the canonical Gospels, and developments in the study of Greek. Part 3 contains essays generally oriented around the relationship between history and theology in scholarship on Jesus, Paul, eschatology, and ethics. The final section is Part 4, which contains chapters surveying scholarship on most of the New Testament texts.

I found the book fascinating. One of the challenges with edited volumes is maintaining a sense of coherence between chapters written by different authors. This navigates that challenge well. In general, the chapters do a good job surveying the major movements in each area. They consistently relate newer scholarship to older scholarship and every chapter draws attention to voices that have been marginalized in the interpretation of the New Testament. The chapters focused on my area of specialization (i.e., Paul) helpfully clarified a few matters regarding how different streams in Pauline scholarship relate to one another. And the chapters focused on areas of the NT beyond my specialization were particularly helpful in orienting me to the major emphases in those discussions.

I will say that I would have liked to have seen more on Paul in Part 4. The only text from Paul that gets serious and extended treatment as a text is Romans, which means the rest of the Pauline corpus (and the extensive scholarship on it) was dealt with to a lesser degree than other New Testament documents. I think I understand the editorial choice here. Romans is useful for orienting people to Pauline scholarship, and more chapters on other letters in the Pauline collection would have made an already lengthy book even more so. Nevertheless, I would have very much enjoyed a chapter on the Corinthian correspondence and some attention to the shorter letters. Of course, this is no reason not to read the book. If anything, it’s a testament to its value. Upon reading a nearly 500 page book, I found myself wanting more.

The book will be most useful to graduate students in biblical studies. Every New Testament PhD student should read the whole thing. It will be immensely valuable in navigating the intimidating mountain of secondary literature with which students need to become familiar, and many chapters draw attention to potentially fruitful avenues for future study. Established scholars will already be familiar with much of the material, and will find the book most helpful in orienting them to areas of the New Testament that might lie outside their established research agendas. Academically-minded pastors may also find the book of interest.

All in all, I’m happy to recommend The State of New Testament Studies: A Survey of Recent Research. I plan to keep my copy close at hand and expect to consult it often.

Dr. Matt O’Reilly is pastor of Hope Hull United Methodist Church near Montgomery, AL, a fellow of the Center for Pastor Theologians, and Adjunct Professor of New Testament and Pastoral Ministry at Wesley Biblical Seminary

For more from Matt, be sure to subscribe to the Orthodoxy for Everyone YouTube Channel, listen to SermonCast, connect on Facebook, and follow @mporeilly.

Falling Away or Cut Off? Romans and the Question of Apostasy

I’ve recently had the opportunity to contribute to a three-part series of essays on the question of apostasy. The essays are being published at the Center for Pastor Theologians blog and will be written by fellows of the Center from different eccesial traditions who (consequently) handle the question in somewhat different ways. My contribution was posted today. Here’s the intro:

The recent departure of Joshua Harris not only from Christian ministry but from Christianity altogether has brought questions regarding apostasy and falling away to the forefront of recent evangelical dialogue. Can a true believer fall from grace? If someone commits apostasy, were they ever really saved? If it is indeed possible to lose your salvation, how does it happen? What’s the condition? How should we understand the notion of perseverance? What do key biblical texts say about the issue?

You can read the rest at the CPT blog. If the CPT is new to you, be sure to check out the other resources on the site. I’ll also add links to the other contributions once they go live.

Dr. Matt O’Reilly is pastor of Hope Hull United Methodist Church near Montgomery, AL, a fellow of the Center for Pastor Theologians, and Adjunct Professor of New Testament and Pastoral Ministry at Wesley Biblical Seminary

For more from Matt, be sure to subscribe to the Orthodoxy for Everyone YouTube Channel, listen to SermonCast, connect on Facebook, and follow @mporeilly.

When Christians Suffer and Fight

Understanding Philippians means understanding the problems the church in Philippi faced. In this video, Dr. Matt O’Reilly walks us through the two major challenges that Paul had to deal with and shows how they apply to the contemporary church.

Dr. Matt O’Reilly is pastor of Hope Hull United Methodist Church near Montgomery, AL, a fellow of the Center for Pastor Theologians, and Adjunct Professor of New Testament and Pastoral Ministry at Wesley Biblical Seminary.

For more from Matt, be sure to subscribe to the Orthodoxy for Everyone YouTube Channel, listen to SermonCast, connect on Facebook, and follow @mporeilly.

No Redemption without Resurrection


Easter has come, but it hasn’t gone. We are now several days into The Great 50 Days (or Eastertide), the period between Easter Sunday and Pentecost. It’s an important reminder that Easter is not just one day on the calendar, it’s a season. So, I’m continuing to reflect on the importance of resurrection. (In truth, the significance of resurrection occupies my thinking  most of the year, not just this season.) The bottom line from my Easter sermon was this: “There’s no redemption without resurrection.” Here are a couple of reasons that’s true.

God Loses

If there is no bodily resurrection, sin wins and God loses. God did not design human beings to die. All through scripture death is the consequence of sin. From Genesis 2:17, “for in the day that you eat of it you shall die,” to Romans 6:23, “the wages of sin is death.” We are bound to decay and death because of sin. So we can infer that if God intended human beings obey the command to not sin, then God did not design human beings to die. That was not his intent. It was not the plan. Sin and death are the twin enemies of God, his people, and creation as a whole.

I wrote earlier this week on why dying and going to heaven is not enough. And this reflection reinforces that point. If the body dies and we find ourselves conscious in heaven (as scripture teaches), and if that’s the climax of salvation (which scripture does not teach), then sin wins and God loses. Why? Because going to heaven is another way of saying the body is dead. An essential part of our human existence remains in the grave. Dying and going to heaven does not mean we are more alive than ever – despite what D.L. Moody may have thought. Dying and going to heaven means we are dead. Now let me be clear: I am not denying that believers enter the presence of Jesus when they die. I affirm that wholeheartedly. What I am saying is that heaven should be seen the way scripture portrays it: as a period of waiting for bodily resurrection. Only when the body is raised will any of us be more alive – and more fully human – than ever before.

That’s why there’s no redemption without resurrection. Sin is our enemy. Death is the consequence of sin. If we die and remain dead, the enemy wins and God loses. That’s why scripture spends so much time on the past resurrection of Jesus and the future resurrection of believers. That’s why Paul says, “the last enemy to be destroyed is death” (1 Cor 15:26). And that enemy is destroyed when Christ returns to raise the dead. Only “then will the saying that is written be fulfilled, ‘Death has been swallowed up in victory'” (1 Cor 15:54). Note the future tense verb. The dead in Christ are still dead. The saying has not yet been fulfilled. We’re still waiting on that, because (like the saints in heaven) we are still waiting to be raised from the dead.

More than forgiveness

Sometimes (not always) the way we do evangelism suggests that we only need forgiveness from sin. Think about it. How often are people invited to pray and ask forgiveness so they can go to heaven? The focus there is on what the individual must do to avoid the consequence of their sin. You’ve heard the cliché about salvation as fire insurance; this sort of evangelism is what it’s talking about.

Again, let me be clear. I’m not saying that we don’t need forgiveness. Of course, we do. I’m not saying that we shouldn’t do evangelism. Of course, we should. What I’m saying is that we need more than forgiveness. We need new life. The one is a means to the other. Forgiveness is a means. New life is the end. That new life looks like growth in holiness now and bodily resurrection later. That’s what God wants. Of course, God has to forgive our sins. He can’t fill a bunch of unforgiven sinners with the beauty of his holy love. But forgiveness is not the goal. Holiness leading to resurrection life is.

Think about the death and resurrection of Jesus this way. Christ died and his blood was shed to forgive our sin. He was raised from the dead to launch God’s new creation and give us new life. The death and resurrection of Jesus are two parts of one complete redemptive event. The cross is not enough. That’s why Paul argues in 1 Corinthians 15:12-19 that if Christ hasn’t been raised, faith is a waste of time. We need the new life that comes out of the tomb on Easter morning.

And our evangelism should reflect that need. Forgiveness is not the goal of evangelism, and we shouldn’t evangelize as if it were. Our proclamation of the gospel – our Lord  Jesus Christ has died and was raised – should present forgiveness of sin as a step that enables us to experience new transformed life in the present and resurrection of the body in the future. There’s no redemption without resurrection because we need more than forgiveness of sin.

For more on holiness now and resurrection later, watch this Seven Minute Seminary.

Dr. Matt O’Reilly is pastor of St. Mark Church in Mobile, Alabama, a fellow of the Center for Pastor Theologians, and an adjunct member of the faculties of Asbury Theological Seminary and Wesley Biblical Seminary. Hear him on the So What? Podcast, connect on Facebook, or follow @mporeilly.

Bodily Resurrection and Identity Formation in Paul

What does future bodily resurrection have to do with present life in the body? Do Paul’s pastoral goals shed light on his attitude toward resurrection? Does hope for resurrection bear on the formation of group identity in the Pauline communities? These are the questions that energized my doctoral research, which is now available electronically from the University of Gloucestershire Research Repository. Here’s the abstract:

This study investigates how Paul’s attitude towards future bodily resurrection functions in relation to his expectations for believers’ use of their bodies in the present, both as individuals and as a community. I argue that embodiment is essential to Paul’s anthropology, and that Paul understands future bodily resurrection primarily in social terms. Drawing on insights from the social sciences and rhetorical studies, I also argue that future bodily resurrection functions in the letters under consideration as a future possible social identity that contributes to Paul’s persuasive strategies with regard to his expectations for believers’ behavior. In general, it will become clear that Paul expects his recipients to use their bodies in ways that stand in continuity with the resurrection-oriented future social identity. After an introductory chapter orienting the reader to questions, method, and relevant scholarly discussion, chapter 2 sheds light on the social dynamics of Paul’s attitude toward future bodily resurrection in general and the function of the resurrection-oriented future identity in particular through a close reading of 1 Cor 15:12–58; 6:12–20; and 2 Cor 4:7–5:10. Chapter 3 offers a detailed analysis of the relationship between resurrection and practice in Rom 6:1–23 and 8:9–25 to argue that Paul’s understanding of that relationship provides a framework for understanding table fellowship as bodily practice in Rom 14 and 15. Chapter 4 takes up Phil 3:12–4:1 and argues that Paul’s language of resurrection fosters a common ingroup identity that serves the letter’s double goal of mitigating faction and strengthening the recipients to persevere in the face of persecution. A final chapter synthesizes the overall findings of the research.

If that strikes your fancy, you may want to read the whole thing.

Dr. Matt O’Reilly is pastor of St. Mark Church in Mobile, Alabama, a fellow of the Center for Pastor Theologians, and an adjunct member of the faculties of Asbury Theological Seminary and Wesley Biblical Seminary. Hear him on the So What? Podcast, connect on Facebook, or follow @mporeilly.

Unlikely People, Surprising Results

When you serve as pastor of a local church, you pick up on things. You don’t pick up on everything. But you do pick up on some things. One of those things is a perception held by many people in more than a few churches. A lot of people have it in their heads that God cannot work through them. Now this could be for any number of reasons. Maybe they think God is hindered by their lack of training or education. Maybe they are convinced that they don’t have the right gifts or talents. Maybe they are so immobilized by the shame of their past that they are sure God wants nothing to do with them, let alone use them to make the world a better place. If you are one of those people, then I’ve got some good news for you. God uses unlikely people to do surprising things. In fact, the more unlikely you are, the more God is pleased to work through you.

An unlikely apostle

This reality emerges from the life story of the apostle Paul. If that name is unfamiliar to you, he’s responsible for writing a healthy chunk of the Bible. He’s was also one of the first and most important people to spread the good news of hope in Jesus Christ. What’s interesting about Paul is that started out hating Jesus. Not only did he hate Jesus, he hated the followers of Jesus. So, if you were one of the first followers of Jesus in and around Jerusalem in the first century, Paul was somebody you would have wanted to avoid. Paul tells part of his story in his New Testament letter to the Galatians. He writes about an earlier period of his life when he was, “violently persecuting the church of God and was trying to destroy it” (Galatians 1:13 NRSV). Now we have people today whose religious convictions motivate them to act violently. Sometimes we call those people terrorists. And it may surprise you to learn that analogy is not altogether out of place when considering Paul’s life before Jesus got hold of him. Remember what I told you. God uses unlikely people to do surprising things. 
Later in life Paul could look back and see that God was at work in his life, even though he didn’t know it. A little further on in that same letter to the Galatians he wrote that God “called me through his grace” and “was pleased to reveal his Son to me” (1:15 NRSV). Did you catch that? God’s grace was big enough to cover the sins of a man who behaved violently toward God’s church. If that’s true, I’m thinking God can pretty much handle whatever messes we’ve made. And what was the result for Paul? God ended up using a man who hated the followers of Jesus to proclaim the good news about Jesus to the nations. I don’t know about you, but I’d call that an unlikely person with some surprising results.

Get ready for change

Now if you want God to use your unlikely life to accomplish something surprising, you need to be prepared for change. Radical change. Just think about Paul. He went from persecuting Christian believers to proclaiming the faith he had tried to destroy (Galatians 1:23). That’s what I call 180 degree turn-around. That’s some serious change. And here’s the thing. No one ever surprised anyone by continuing to do the same things they’ve always done. That’s what we call predictability, not surprising. So God may be calling you to do something unexpected, but it will require you to do some things differently. It will require new habits, new disciplines, new attitudes, new passion, and probably some new courage. God does surprising things through unlikely people, but not while they are doing the same old things.

It takes preparation

Developing new habits and new disciplines and new passion does not usually happen overnight. It typically takes some preparation. When God called Paul to be a church-planting missionary, Paul didn’t get started right away. He reminded the Galatians that he went away for a while. A long while. This new and surprising vocation would require some essential preparation. Paul had to learn how to read his Bible again; he had to develop an eye for how God’s promises are kept in Jesus. Most of us don’t have the kind of dramatic conversion experience that Paul had. And even with that experience he still needed substantial time being trained and equipped for the mission God had planned. How much more for all of us?

It may seem crazy

Chances are that if God uses you to do something surprising, somebody is going to think you are crazy. God may call you to sell your house in the suburbs and move to the most dangerous part of town to bring the light of Jesus to that dark place. God may call you to move to Costa Rica and join the effort to rescue women and girls from the sex trade. God may call you to go plant a church in a part of the world where terrorists cut off the heads of Christians. Or God may call you to do something else. The point is this: God uses unlikely people to do surprising things. Often times, other people think those surprising things are also crazy things. But hey. If it seemed normal, it probably wouldn’t be surprising.

It’s God’s pleasure

What may be most surprising is that God does not begrudgingly work through unlikely people. He is not sitting around lamenting the fact that he has generally inadequate folks to work with. It turns out that God actually enjoys working through unlikely people. He gets a kick out of it. Remember a few minutes ago when we were talking about when God called Paul. Paul said God was pleased to reveal Jesus to him. God was pleased. Not only does God do surprising things through unlikely people, he is pleased to do it. The way I see it, being unlikely just keeps getting better and better. 
This post was originally published in The Call News on March 29, 2017.

Dr. Matt O’Reilly is pastor of St. Mark Church in Mobile, Alabama, a fellow of the Center for Pastor Theologians, and an adjunct member of the faculties of Asbury Theological Seminary and Wesley Biblical Seminary. Hear him on the So What? Podcast, connect on Facebook, or follow @mporeilly.