Q. One of the problems with analytical philosophy as practiced in North America is that to the average reader of the practice it involves battles over semantics, as if all words should have very precise, very limited meanings. But of course, words often have a spectrum of meanings, and in any case, meaning is determined by the context in which a word is used. Words don’t have meanings in isolation. It is not true that ‘in the beginning was the... Read more
Q. What’s the difference between saying God punished Jesus for our sins, and saying, for instance, God sent his Son to suffer in our place for our sins, which was God’s will? Is this simply to avoid the idea that Jesus deserved to be punished, and that if God punished someone who didn’t deserve to be punished, even as a substitute for others, then God is not fair and just, but rather cruel? A. It’s hard to know what motivates... Read more
Q. Your chapter on the Reformers and their views on the atonement is helpful, not least because few of our readers will have known the nature of Socinius’ critique of penal substitution theory, nor Grotius’ response and so-called governmental theory. What you do not discuss, unfortunately is Erasmus, to whom we actually owe the language of imputation (cf. my Romans commentary pp. 121-22). As J. Fitzmyer points out in his Romans commentary, Erasmus, like Calvin, used the common legal language... Read more
Q. I am rather amazed that it did not occur to some of the patristic fathers that if Jesus’ death on the cross was not absolutely necessary for our redemption then unfortunately it is an example of child abuse. What loving Father would subject his own Son to such a hideous punishment if it were not the necessary and sufficient means of reconciling us to God? But if it in fact it was necessary because of the unchanging righteousness and... Read more
Q. I think it’s beyond cavil that various of the patristic fathers believed in propitiation and you’ve shown this quite well. I do wish you had dealt with Chrysostom as he is the best of the expositors of Paul’s thought in my judgment, and the best of the exegetes as well. But the ransom to Satan is problematic. God doesn’t owe Satan anything! He never did and never does. It seems to me that this involves an over-pressing of the... Read more
Q. I appreciate your strong advocacy that the NT teaches that Christ died for all not just for the elect, but also that not all receive the benefits of his death if they do not place faith in Christ. Forgiveness and redemption offered is not the same as forgiveness and redemption received. As you say, Paul is not a universalist in the sense that all will be saved, but he is a universalist in the sense that all can be... Read more
Q. One of the issues raised in your last exegetical chapter is the difference between someone being a substitute for another and someone being the representative of another. These ideas seem to be regularly fused or confused. Can you help the readers understand the importance of this distinction as it applies to the work of Christ? A. A substitute takes the place of another person but does not represent him, e.g., a pinch hitter in baseball. A representative acts on... Read more
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