Celebrating Christian Centenaries
Southwestern Journal of Theology
Volume 68, No. 1 - Fall 2025
Editor: Malcolm B. Yarnell III
By Frank J. Matera. Grand Rapids: Baker Academic, 2025, 131 pp., $22.99.
Frank J. Matera is professor emeritus of The Catholic University of America. He recently served as pastor at St. Mary’s Church in Simsbury, Conneticut. Matera has published works on Pauline theology, New Testament theology, and Christology, along with commentaries on New Testament books, such as Romans, Galatians, and 2 Corinthians. His latest edition is Preaching from the Cross, which focuses on Paul’s theology of proclamation—an often-neglected topic (xi). Matera writes, “As readers will discover, this book is no mere academic work but a study addressed to contemporary preachers seeking a fuller understanding of the meaning and purpose of their ministry to proclaim God’s word” (xi).
The book has five chapters, enveloped by an Introduction and a Conclusion. The first three chapters explore the questions why, what, and how Paul preached, respectively. In chapter 1, Matera discusses Paul’s conversion/call, which is foundational to Paul’s understanding of his proclamation. In fact, Paul’s call is the reason why he preaches. As Matera observes, “That moment, more than any other, defined Paul, his preaching, and the message he proclaimed” (15). In chapter 2, Matera demonstrates that the content of Paul’s preaching is the gospel (31), which Matera defines as “God’s own good news of what God accomplished in Jesus Christ” (32). In chapter 3, Matera analyzes how Paul preaches, though he clarifies that Paul’s rhetoric is not the main concern of the chapter (54). He contends that “how Paul preached was defined by the gospel of the crucified Christ that he received” (54). Chapter 4 places preaching under the context of the new covenant (see 2 Cor 2:14–7:4). Unlike old covenant ministry where God’s glory is veiled, this new covenant ministry (i.e., preaching) unveils the glory of God in Christ (72, 80). In other words, “To preach, then, is to remove the veil so that those who hear the word can understand the spiritual meaning of the old covenant that points to Christ” (79). Chapter 5 offers seven theses about Paul’s preaching: “These theses deal with the mystery of Christ, God, the Spirit, God’s saving grace, our new life in Christ, the church, and the paschal mystery” (95).
Three notable features of the book can be observed. First, Matera writes in a clear and accessible manner. He helpfully avoids technical jargons in his discussions of Greek phrases (cf. the “obedience of faith” in Rom. 1:5 [9n7], the “revelation about/from Jesus Christ” in Gal. 1:11–12 [21n6], the “righteousness of God” in Rom. 1:7 [99n3]). Matera also takes time to explain terms that may be unfamiliar to lay people, such as, “apostle” (31n1), the “God-fearers” (34n8), and the “Areopagus” (36n11). Second, the Scripture Index makes the book convenient for research. Third, Matera’s reflections on contemporary preaching at the end of each chapter is insightful. My favorite is his consideration of preaching with integrity. Matera cautions, “To preach the death and resurrection of Jesus without living a life conformed to Jesus Christ is a perversion of the gospel” (69). He thus concludes, “In a word, how we preach is intimately related to the life we live in Jesus Christ” (69, emphasis his). Indeed, these are good reminders for preachers.
Meanwhile, I have two areas of concern regarding Matera’s treatment of Pauline proclamation. First, his position on the authorship of the Pauline letters may have methodologically weakened his case. Though he considers all thirteen letters to be canonical, he doubts that some were written by Paul (cf. 10n9, 25n12, 49n17). As he defends, “Even if some letters were not written by Paul, they still provide us with an insight into the content of his preaching” (25n12). I remain unconvinced because all thirteen letters claim Pauline authorship. Moreover, if someone pretended to be Paul, how would we know what the person said about Paul is reliable? Related to the issue of authorship, Matera denies Isaianic authorship of Isaiah 40, claiming that the chapter was written after Isaiah’s death (7n4). Second, even though Matera grants that justification by faith is “one of the most distinctive aspects” of Paul’s theology (35n10), he denies that Paul preached justification by faith in first sermons (cf. Acts 13:39 [35n10]; 1 Cor 1:18–25 [42–43]; Gal 2:15-16 [40]). This conjecture remains speculative and violates a clear reading of the text. Overall, Matera has produced a lucid analysis of Pauline proclamation. At the very least, his study may prompt readers to consult the suggested readings on pp. 121–22.
