9Marks eJournal on Corporate Prayer

The latest 9Marks eJournal is out, PDF here.

Jonathan Leeman and I teamed up and wrote A Biblical Theology of Corporate Prayer.

Review of Hafemann and House, Central Themes in Biblical Theology

Scott J. Hafemann and Paul R. House, eds., Central Themes in Biblical Theology: Mapping Unity in Diversity, Grand Rapids: Baker, 2007. 330pp. $29.99, paper. 

Two leading evangelical biblical theologians, Scott Hafemann and Paul House, have edited a collection of essays that include their own contributions as well as key treatments from five other scholars, all in the prime of their careers. The participants met together twice to present their work to one another, so these essays have benefited from significant interaction from leading thinkers. The topics were not assigned but chosen by the contributors. These essays are not presenting arguments for the center of biblical theology, nor even claiming that the themes discussed are more central than others. Rather, this collection is a sampling of central themes. 

The introduction, penned by Hafemann and House, describes the kind of whole-Bible biblical theology that traces “themes and overarching structural ideas through the whole Bible” (15). This introduction sets forth a robust, evangelical approach to biblical theology—what it is and is not. The rest of the volume is comprised of the seven essays, a scripture index and an index of ancient sources. 

Hafemann’s essay on “The Covenant Relationship” opens the volume. Hafemann stresses the covenant relationship as “the structure that serves to integrate the interrelated themes developed throughout the history of redemption delineated in the Scriptures” (23, emphasis original). Approaches such as Hafemann’s, which read the whole Bible through the lens of THE covenant, have recently been critiqued by one of Hafemann’s colleagues at Gordon Conwell, Jeffrey Niehaus (“An Argument against Theologically Constructed Covenants” JETS 50.2 [2007], 259–73). Reading both Niehaus and Hafemann is instructive, as each presents a clear and well supported thesis. It will be interesting to see the next installment in this discussion between Hafemann and Niehaus, as Niehaus has presented a trenchant critique of Hafemann’s proposal. 

Thomas R. Schreiner has written what has to be the best essay on the law to be found in print today. His essay, “The Commands of God,” is a masterpiece that holds all of the biblical material together and shows great sensitivity to currents in scholarship. Schreiner helpfully distinguishes between the way the law functioned under the old covenant and the way that the coming of Messiah has altered the situation, pointing out that in most instances the law in the NT refers “to what is demanded in the Mosaic covenant” (68). Frank Thielman’s essay on “The Atonement” demonstrates the “common currency” of the notion of substitutionary atonement in the Old Testament and the Ancient Near East. Especially helpful are the connections Thielman establishes between the references to “the many” in Isaiah 53 and NT texts such as Mark 10:45. 

Stephen Dempster walks through the canon in just the way he suggests one should in his OT Theology (Dominion and Dynasty), tracing throughout the theme of “The Servant of the Lord.” As with his other writings, Dempster’s essay is a stimulating, well organized, beautifully written, insightful treatment. The essays of Dempster and Schreiner will repay careful reading and re-reading. Paul House points to God’s judgment, a neglected theme, in his treatment of “The Day of the Lord.” He helpfully shows the connections between such instances of judgement as the flood and the destruction of Sodom with the announcements of the coming Day of the Lord in the prophets and the future day of reckoning pointed to in the NT. 

Elmer Martens pursues the topic of “The People of God” to illustrate the unity of the two testaments. He discusses the theme theologically, sociologically, ethically, and missionally. Roy Ciampa presents “The History of Redemption” as an outworking of a Creation-Sin-Exile-Redemption schema. He sees a national version of the pattern embedded within a global one, such that the national is the key to the resolution of the global. 

These essays are fine examples of biblical theology. They are up to date, strong articulations of seasoned scholars, and at the same time this volume serves as an excellent starting point for anyone engaging these issues for the first time. It is exciting to read these essays, as they helpfully establish a wide angle view of the whole canon that is focused through careful interpretation of texts in context. We applaud the editors, and may their tribe of biblical theologians increase!

Review of Guy Waters, The End of Deuteronomy in the Epistles of Paul

Guy Waters, The End of Deuteronomy in the Epistles of Paul, WUNT 2/221. Tübingen: Mohr Siebeck, 2006. 302pp. ISBN: 3-16-148891-1. $99.50. Paper.

This volume is the published version of a dissertation written under the supervision of Richard B. Hays at Duke University. Guy Waters, who now teaches at RTS in Jackson, MS, is also the author of books and articles related to recent controversies over justification, the New Perspective, and Federal Vision theology. The volume under review here is a technical interaction with one of the foundational assumptions of much scholarship sympathetic with the New Perspective(s).

Waters explores Paul’s “engagements” with Deuteronomy 27–30 and 32 (leaving out ch. 31 because Paul never cites it), defining an “engagement” as “what conceivably might be proposed as either ‘citation’ or ‘reference.’” Waters treats texts attended by a citation formula as “citations” and recognizable verbal correspondence between Pauline and OT texts as “references,” limiting the study to the texts listed in NA²⁷.

The volume opens with an introductory chapter on Paul’s interaction with Deuteronomy where Waters summarizes past scholarship on the question and sets out the methodology for his study. Chapter 2 deals with the treatment of Deut 27–30 and 32 in Second Temple Jewish literature, and the rest of the book treats Paul’s engagements of these chapters from Deuteronomy: chapter 3, Galatians (and an excursus on 1 Cor 14:21); chapter 4, 1 Corinthians and Philippians; chapter 5, Romans; and the conclusions are presented in chapter 6.

Rejecting Harnack’s view of the incompatibility of the OT with the gospel, Waters follows Hays in method and in the view that Deuteronomy 32 “contains Romans in nuce.” This has been challenged by J. C. Beker, who argues it says too much, and James M. Scott, who thinks it says too little. Waters argues against the position of Odil Hannes Steck, popularized in English by Scott and carried forward by N. T. Wright. Scott and Wright take the view that the sin-exile-restoration schema is behind Paul’s statements when he cites texts from Deuteronomy 27–32, but Wright often argues that Paul taps into this tradition even when such texts are not explicitly cited. Waters holds that importing this framework into one’s understanding of Paul when he does or does not cite these texts is insufficiently nuanced in that it does not allow for the possibility of development in Paul’s thinking and assumes that Paul regards Deuteronomy 27–32 as a sin-exile-restoration narrative.

Waters argues that the complexity of the evidence renders the theses of Steck and Scott “fundamentally incorrect.” He objects to Steck’s reliance upon the idea that the “Levites conducted Deuteronomic tradition during the exilic period,” and he argues that if Diaspora Judaism did not read history this way, it cannot be said that this model was dominant. If anything, it was one competing historical model among others. Waters objects to Scott’s suggestion that while some Jews thought the return from exile had happened with the rebuilding of Jerusalem and the Temple, others looked for a glorious eschatological future. Registering these objections, Waters sets aside the theses of Steck and Scott and concludes that “It is impossible to speak of a single pattern or mode of reading Deut 27, 28, 29, 30, 32 that all Second Temple Jewish writers share” (77).

It seems to me that Waters could strengthen his case against Steck and Scott with a discussion of Deuteronomy 27–32. A chapter summarizing the major themes and flow of thought in this portion of Deuteronomy would be interesting. Waters might conclude that the basic sin-exile-restoration schema put forward by Steck and Scott is really there in Deuteronomy, or it might be that he is averse to all such macro-level descriptions of broad patterns in biblical texts. We may indeed dispute Steck’s views of how this schema was formulated and maintained, recognize that not all Jews read the text this way, quibble over whether the exile was thought to be ongoing, and reject the importation of the schema into every Pauline text as a controlling framework. All this does not change the fact that Deuteronomy seems to state that Israel will break the covenant, be sent into exile under God’s curse, and then be re-gathered to the land (see esp. Deut 4:25–31; 29:18–30:10). This schema is arguably present in Deuteronomy 32 as well (see sin in 32:15–18, exile in 32:19–33, and the restoration of Israel through the judgment of their enemies in 32:34–43), and these themes, especially the jealousy motif, have heavily influenced Paul’s statements in Romans 11. Waters himself argues that Deuteronomy 32 is a lens through which Paul reads Deuteronomy 27–30. It is not clear to me how this fits with the idea that the views of Steck and Scott are “fundamentally incorrect.” Perhaps they are in need of revision, even significant revision at points, but it seems to me that the basic thrust, the idea that the latter chapters of Deuteronomy prophesy Israel’s sin, exile, and restoration, can be maintained (see the essay by Roy Ciampa on “The History of Redemption” in Central Themes in Biblical Theology ed. Scott J. Hafemann and Paul R. House).

Waters’s interaction with scholarship is impressively thorough, and his comments on the text of Scripture are painstakingly precise. This is very valuable, as are his detailed conclusions on Paul’s interaction with Deuteronomy that close each chapter (6 enumerated points end chapter 3, 11 end chapter 4, and 11 end chapter 5). Not all volumes with justified margins have this problem, but for some reason this volume is afflicted with strange and distracting spacings, making a technical volume even more difficult to read. Waters has given us a careful and thorough study of Paul’s understanding of Deuteronomy that will be of benefit to anyone interested in these questions.

A New Translation of Sir Gawain and the Green Knight

If you’ve never read this poem, repent, and go buy this new translation of “Sir Gawain and the Green Knight.” Carve out some time over the Christmas season and treat yourself to this inspiring, virtuous tale of true chivalry. You’ll be glad you did.

If you want a teaser, here’s a great article on this new translation (you have to be a registered reader of the New York Times, but that’s free and the article is worth reading).

We Christians should reclaim our great literary heritage, which includes the likes of “Sir Gawain” and “Beowulf”–the real story of Beowulf, that is, not the cheap Canaanization of it recently produced by Hollywood. The makers of that smut should be ashamed that they defiled the fine name of “Beowulf” with their filth.

The true story of Beowulf is one of nobility, bravery, self-sacrifice, and the victory of good over evil. And that is also the true story of this world through the triumph of the Lord Christ. Something of that triumph is also captured in the victory of virtue portrayed in “Sir Gawain and the Green Knight.”

Enjoy the ennoblement of your soul as you read this great work of literature!

Danny Akin Tells the Story of Bill Wallace

To hear the story of the missionary Doctor, Bill Wallace, who was martyred in China in 1951, go to the SEBTS chapel webpage and download the sermon “Jesus Is Everything to Me” on Philippians 1:21 preached by Dr. Danny Akin on October 30, 2007.

Highly recommended.

Don’t waste your life.

Danny Akin Tells the Story of Lottie Moon

If you haven’t heard it already, don’t wait any longer. Go download Danny Akin’s presentation of Lottie Moon’s life, which he preached in chapel at SEBTS on December 4, 2007.

May the Lord send out workers into the harvest!

Andrew Peterson’s Behold the Lamb of God: Salvation History in Song

Have you ever wondered if there’s a Christmas album that presents salvation history in song?

If that’s what you’re looking for, look no further. Last Christmas a friend gave us Andrew Peterson’s album, Behold the Lamb of God. This CD is practically a biblical theology in verse. The contents of the album are as follows:

“Behold the Lamb of God” (2004)

 

1. “Gather ‘Round, Ye Children, Come” lyrics

 

This tune echoes the biblical call to parents to pass the mighty deeds of the Lord on to the coming generations. You can see a video of it being done live here.

 

2. “Passover Us” lyrics

 

This song recounts the conflict between Moses and Pharaoh and celebrate’s the Lord’s deliverance of Israel from Egypt.

 

3. “So Long, Moses” lyrics

 

This psalm walks the listener through the story if Israel taking the land and looking for a king. Joshua, Judges, Saul, David, and then the longing for another David.

 

4. “Deliver Us ” lyrics

 

Derek Webb sings this mournful lament of the bondage of sin from the perspective of a member of the old covenant remnant, longing for the coming of the Messiah. Watch a live performance here.

 

5. “O Come, O Come Emmanuel”

 

Watch a live performance of this one here.

 

6. “Matthew’s Begats ” lyrics

 

This is one of the most clever songs I’ve ever heard. The lyrics are, no kidding, Matthew’s genealogy! This one has an upbeat, lively sound, so much so that when we were first listening to it, our 3 year old son referred to it as “the fun song,” and he wanted to hear it over and over again. You can see it live here.

 

7. “It Came to Pass” lyrics

 

At long last, the king came. And in such an unexpected way! This one sings the birth of the babe in Bethlehem. Watch a live performance here.

 

8. “Labor of Love” lyrics

 

This was no sanitized birth, and this song captures both the agony of the curse on childbirth and the joy of the deliverer come at last. You can here it here.

 

9. “The Holly and the Ivy”

 

10. “While Shepherds Watched Their Flocks” lyrics

 

11. “Behold the Lamb of God” lyrics

 

12. “The Theme Of My Song/Reprise”

You can check out Andrew Peterson’s blog, where he has many of these videos linked. Enjoy!

Christian and Mormon Beliefs

Baptist Press puts together a helpful comparison here.

Educational Excellence

People who are great teachers love their students and they love the truths they teach. For an example of a teacher doing something altogether unexpected on behalf of his students, see below.

Timmy Brister writes:

Dr. Jim Orrick, professor of Literature and Culture at Boyce College (Southern’s undergraduate school), expresses himself in this rap he wrote and performed during Great Books class in a discussion of Boethius’ Consolation of Philosophy.

John Barclay’s Response to N. T. Wright and the Paul and Empire Coalition

Anyone interested in Pauline Theology will want to read Lee Irons’s notes on John Barclay’s presentation at SBL.

Barclay presents a searching response to Wright’s argument that Paul is speaking directly against the Roman Imperial Cult.

Those interested in these discussions will also want to watch for Denny Burk’s forthcoming essay in JETS.

Lee Irons presents a summary of Barclay’s presentation in three parts:

Part 1

Part 2

Part 3

And you can download the audio from both presentations, as well as the response and brief rejoinders, here:

Part 1

Part 2

HT: Justin Taylor