Category: Biblical Studies

Graeme Goldsworthy on How to Use Typology & Biblical Theology in Preaching

~ Bob Hayton

Gavin Ortlund posts a great interview today over at The Gospel Coalition. He interviews Graeme Goldsworthy on how the preacher should use biblical theology when preaching in the Old Testament.

I encourage you to read the whole interview and check out some of Goldsworthy’s books (I have reviewed his Christ-Centered Biblical Theology here).

Here is an excerpt to wet your appetite for the entire interview.

What is typology and when should a preacher use it? Can you give examples?

Typology is the technical term that relates to the way the Old Testament narratives, institutions, events, and persons foreshadow in various ways the person and work of Christ. It is generated by the testimony of Jesus and the New Testament writers that God’s unfolding plan in the historical experience of God’s people in the Old Testament is a shadow of the reality revealed in Christ. The type is often explicitly confirmed in the prophetic promise of the future. The New Testament shows in what various ways Christ is the antitype or fulfilment.

Preachers should refer to typology when moving from the Old Testament to Christ. They can include the occasional series (say, six or eight sermons) exploring a biblical-theological theme, like law or temple or priesthood or kindgom. The typology should be based on the scriptural evidence, and not on the preacher’s imagination or on the association of ideas.

All the major dimensions of kingdom revelation in Old Testament history are typological: creation, covenant, exile and exodus, promised land, tabernacle/temple, dominion/kingship, and of course prophet, priest, king, and wise man.

Suppose you’re preaching or teaching on David and Goliath in 1 Samuel 17. How would an understanding of biblical theology affect how you interpreted and applied this story to God’s people?

David is the anointed king of God’s people who does for them what they can’t do for themselves. Biblical theology alerts us to the direct line that runs from David through to Jesus. He is the savior of Israel, the shadow of the anointed one (the Christ). He stands in their place and wins the victory for them. Biblical theology doesn’t prevent us from appreciating and aiming to emulate David’s courage and faith in this passage, but it also directs us to the larger themes running throughout the entire Old Testament, centered on the expectation of a coming Messiah who would redeem God’s people from their sins.

Thus a preacher approaching this text from the standpoint of biblical theology would more naturally encourage his listeners to identify themselves, not with David, but with the frightened Israelites whom David saves. Attempts to make David merely an example of faith runs the risk of sending the message that, given enough faith, we can save ourselves.

O. Palmer Robertson on The “Poetic Pillars” of the Book of Psalms

~ Bob Hayton

The Flow of the Psalms by O. Palmer RobertsonI’m currently reading through a new book from one of my favorite authors: O. Palmer Robertson. I’ve reviewed his The Christ of the Covenants and The Israel of God, which both were influential in forming my theology. My love for biblical theology certainly was kindled in part by Robertson’s works.

His new book is The Flow of the Psalms: Discovering Their Structure and Theology (P & R Publishing, 2015). It promises to be an important book that may transform and sharpen my understanding and appreciation for the book of Psalms. After just the first two chapters, I know this is going to be a rewarding read.

I wanted to share an excerpt from this book. Robertson explains how the first two Psalms form a doorway into the Psalter as a whole, and help to shape how we should interact with this important book.

The Two “Poetic Pillars”

Of primary importance in Psalter structure are the two “poetic pillars”that escort the reader into the temple of the book of Psalms, Psalms 1 and 2. Taken together, these two very brief psalms anticipate major themes that permeate all five books. First among these themes is the contrast between the righteous and the wicked as they are judged on the basis of their response to God’s revealed Torah, the law, the teaching, the instruction of the Lord….

The second major theme found in these two poetic pillars that runs throughout the book of Psalms is the person of God’s Messiah, his perpetual dynasty and his permanent dwellingplace….

So these two opening psalms present in condensed poetic fashion the overarching message of the Psalter. God’s law, the contrary responses of two groups of people to that law, and the outworking of the consequence of their responses are interrelated themes that permeate the Psalter. At the same time, two kings and two kingdoms merge into each other through the repeating message of the Psalms. David and his descendants will be established in a perpetual kingship at a particular locale. Yahweh rules over heaven and earth from eternity and throughout all time. Eventually, Messiah’s kingship must merge with Yahweh’s kingship so that the kingdoms of earth and heaven, of time and eternity, are one. This merger of the two kings and the two kingdoms permeates the theology of the Psalter. This perspective alone can explain how the concept of kingship in Israel continues long after kings no longer exist in the nation. It also explains how the kingship of Jesus as Messiah could merge so perfectly with God’s kingship over the world. (from pp. 13-15)

Pick up a copy of this book from any of the following retailers:

Disclaimer: This book was provided by the publisher, via NetGalley.com. I was under no obligation to offer a positive review.

“Perspectives on Israel and the Church: Four Views” edited by Chad O. Brand

~ Bob Hayton ~ 1 Comment

Perspectives on Israel and the Church: Four ViewsBook Details:
• Editor: Chad O. Brand
• Authors: Chad O. Brand, Tom Pratt Jr., Robert L. Reymond, Robert L. Saucy and Robert L. Thomas
• Publisher: B & H Academic (2015)
• Format: softcover
• Page Count: 317
• ISBN#: 9780805445268
• List Price: $29.99
• Rating: Highly Recommended

Blurbs:
“The issue of the relation of Israel and the Church is crucial in New Testament interpretation for soteriology, ecclesiology, and eschatology. Perspectives on Israel and the Church affords scholarly, well-articulated accounts of how traditional covenantal, progressive covenantal, traditional dispensational, and progressive dispensational theologies address these crucial issues from their distinctive perspectives.”
—Steve W. Lemke, provost, New Orleans Baptist Theological Seminary

“Arguably no greater hermeneutical issue faces us today in biblical theology than the relationship between Israel and the Church in accordance with the redemptive plan and promises of God. I highly recommend this book to anyone who wants a better understanding of all sides of this subject.”
—Terry L. Wilder, professor and Wesley Harrison Chair of New Testament, Southwestern Baptist Theological Seminary

Publisher’s Description:
The relationship between Israel and the Church is one of the most debated issues in the history of theology. Some hold the view that there is almost seamless continuity between Israel and the Church, while others believe there is very little continuity. Additional perspectives lie between these two. This debate has contributed to the formation of denominations and produced a variety of political views about the state of Israel.

To advance the conversation, Perspectives on Israel and the Church brings together respected theologians representing four positions:

  • the Traditional covenantal view by Robert L. Reymond
  • the Traditional dispensational view by Robert L. Thomas
  • the Progressive dispensational view by Robert L. Saucy
  • the Progressive covenantal view by Chad Brand and Tom Pratt Jr.

Overview:
Perhaps there is no issue which more clearly divides conservative Evangelicals, than the question of the relationship between Israel and the Church. Subsumed beneath that overriding concern are the intramural debates over soteriology (Calvinism, Arminianism or “neither”), eschatology (premillennial or amillennial and pre-trib or post-trib), and ecclesiology (paedobaptism or credobaptism). These questions are not minor. The baptism question divides the Protestant church into denominations. The millennial question bars the entry into parachurch organizations, mission boards and educational institutions. Yet most agree that people from all perspectives on this issue take the Bible seriously: this is a Christian debate, separating fellow believers.

In the last hundred years, the larger question over Israel and the Church has turned from a covenant theology vs. dispensationalism debate into a more nuanced and many-sided affair. Dispensationalism has matured, and progressive dispensationalism presents a new understanding of the question which is both true to its dispensational roots and yet distinct at the same time. And in recent years, new covenant theology has arisen and is often referred to by the term “progressive covenantalism.” This refinement and change is not a bad thing. As the views have interacted with each other, people have tried to modify and clarify their understanding of Scripture. Such has been the history of the Church down through the ages. And while some look at the newer positions as an abandonment of principles, others may see a hopeful realignment that results in a greater unity across all the positions. Indeed it seems that progressive dispensationalism has become a primary view in the academy that is viewed with mutual respect by covenantal views.

A new book from Broadman and Holman offers a restatement of the four dominant positions today, and includes an interaction between them. Perspectives on Israel and the Church: 4 Views brings together three of the most proficient authors for their positions, along with a team of authors for the newer progressive covenantal view. This book presents the debate in a calm and safe environment and allows some of the foremost representatives of the positions to advocate their approach.

Covenantal Theology:
Robert L. Reymond’s chapter on covenantal theology is sharp and clear. He makes a point that modern softenings of dispensationalism still remain somewhat unclear as to the nature of saving faith for Old Testament saints. Throughout his chapter and in his responses, he does a great job unpacking his view and addressing the important points in other positions. He sees both progressive dispensationalism, and progressive covenantalism (as presented in this book) as still too close to dispensationalism and its pre-tribulational, pre-millennial position. His is a strictly amillennial position that sees Revelation as a cyclical book with the millennium being another description of the church age. He does not stress too much the three covenants of classic covenantal theology (coventant of grace, of redemption, and of works), instead he focuses more on the biblical covenants in an approach similar to that of O. Palmer Robertson. He also does not shy away from the term “replacement theology” but proudly uses that description of his position (p. 49).

Traditional Dispensationalism:
Robert L. Thomas’s chapter on traditional dispensationalism presents the dispensationalism I learned with clarity. This is Ryrie’s position which has sometimes been described as “modified” as opposed to “classical.” Thomas doesn’t agree necessarily with the “modified” descriptor, however. Thomas explains that the kingdom was offered and then rejected in Christ’s ministry, and presents a case against taking the NT use of the OT as a guide for how we should interpret Scripture. He also emphasizes how the OT promises are not cancelled by the NT. In his treatment of the land promise, however, he doesn’t deal with the conditionality in the OT associated with it (for instance Deuteronomy’s exhortations to faithfulness so that they would inherit the land, and even how passages like Ps. 37:9, 11 should be understood). He also doesn’t address Rom. 4:13 and how the “land” is expanded to the “world.” He makes a big deal too about no clear-cut use of the term “Israel” for the Church (although so many other Jewish terms and descriptions are used for the Church).

Of note is Thomas’s interaction with Saucy’s chapter on progressive dispensationalism. He takes issue with Saucy’s allowance for the NT use of the OT to shape his understanding of the OT passages. Thomas notes:

By allowing NT passages to provide meaning for the OT, one is doing the same as other nondispensational systems… Saucy’s statement, “proper interpretation begins with the Old Testament,” should be refined to read, “proper interpretation of the Old Testament begins and ends with the Old Testament before going to the New Testament.” (p. 218)

He also is not happy with Saucy’s refusal to defend a pre-tribulational rapture.

Progressive Dispensationalism:
Robert Saucy does a good job explaining progressive dispensationalism. Many reared in traditional dispensationalism, like me, have later rejected that system and now find themselves leaning toward covenant theology but without a good understanding of later developments in dispensationalism. This chapter offers a helpful explanation for those unfamiliar with this position.

Saucy painstakingly lays down hermeneutical principles undergirding his position. He ultimately agrees with an “already, not yet” approach to prophecy but emphasizes the “partial” nature of many of the begun-to-be fulfilled prophecies. Salvation is not just provided through Israel and her Messiah, it is “channeled through” Israel:

From Isaac, the descendants of Abraham are traced by physical descent through Jacob and his sons until the Seed, Jesus Christ, appears and the Gentiles are included in him. It is therefore impossible to ignore this physical dimension and identify Abraham’s seed merely as anyone of faith…. Thus, on the basis of the promise to Abraham, Israel is an ethnic people who constitute a nation among nations that bears a unique relationship to God — a nation created by God in fulfillment of his salvation promise. (p. 166-167)

So even though salvation extends to the Gentiles, they are not “spiritual Jews” or “conceived as part of Israel” (p. 184). Eph. 2 does not speak to Gentiles joining Israel in the covenant people of God. Instead both are part of a new humanity, but each are still distinct (p. 191). He again emphasizes that the Church is never called Israel (yet it is called the “real circumcision”…). So there is a unity in the people of God now as both Israel and the Church are together the “eschatological people of God” (p. 190). Yet, there is still a role for political Israel to play in a future millennium to totally fulfill historic promises. Saucy’s conclusion explains it best:

Rather than detracting from the spiritual unity of God’s saving program present in the church, the fulfillment of Israel’s role as a particular nation, in which God is yet to display his glory, will expand the present spiritual salvation to bring about that holistic salvation of individual and society promised by the prophets, in which all people are united in their diversity as the one people of God. (p. 208)

Progressive Covenantalism:
Chad Brand and Tom Pratt, in their chapter on progressive covenantalism intriguingly point to the debate over the new perspective on Paul as a way forward in this debate. There is a debate over whether personal salvation was primarily in view in Romans or the wider work of God for the people Israel and indeed all of creation. The answer is yes: both are in view. And that is how they approach the question of Israel vs. the Gentile church. There is a corporate and personal element in this question. Who are the people of God and what are their place in salvation history? “Israel” and the “Church” are terms separating out a “dichotomy” where there really seems to be a unity, a oneness to the people of God throughout the Old and New Testaments (p. 233-237). Supporting points for this include:

  1. The oneness of God demands one people.
  2. The people of God are his by divine election and spiritual birth.
  3. The people of God arise from the supporting root of historic Israel.
  4. The marker of the people is the internal presence of the Holy Spirit.
  5. The people of God are the body of Christ.

This approach avoids the rigid “replacement theology” that is directly advocated by Reymond. Instead it interprets the true people of God through all ages as representative of true believers today. This presentation actually struck me as less directly baptistic than the new covenant theology position of Stephen Wellum and Peter Gentry presented in Kingdom through Covenant (Crossway, 2012). (The authors of this volume mention that Wellum and Gentry’s work was released after their book was all but finished, yet they are in substantial agreement with that position, see p. 12.) Emphasizing the experience of the Spirit in the true people of God has the drawback of downplaying the church ordinance of baptism, which seems odd since new covenant theology typically corrects covenant theology on the very question of baptism.

Brand and Pratt go out of their way to renounce a “replacement theology” position:

…we conclude that the idea of “replacement” of Israel by “the church” with a resultant “church age” is not only a misnomer but a misreading of the history of salvation as well. Richard Bauckham remarks, in commenting on Rev 7:4, that the picture there presented “indicates not so much the replacement of the national people of God as the abolition of its national limits.” In Goldswothy’s characterization, it is the glorious result of the mission to the Gentiles carried out by the saved remnant of ethnic Israelites. Therefore, the current stage is more adequately denominated the age of transformation or new creation, for “in Messiah” nothing matters but “new creation” (Gal 6:15), which for Paul and others has already begun, though it has not yet been consummated. (p. 257)

Brand and Pratt go on to explore how the NT really does refer to the church as “Israel” (or by terms referring to Israel). In this section I was intrigued by their explanation of how Luke in Acts doesn’t use the term “church” for the new people of God until after Stephen first roots the term’s meaning in the OT assembly of God’s people. They then conclude with an explanation of their post-tribulational, premillennial view. They concede that reading Revelation in a roughly chronological order is not necessary to their conclusion (premillennialism), but they don’t seem to go out of their way to allow for variations of progressive covenantalism that are not premillennial. Perhaps they are at pains to keep their position tenable for institutions that require premillennialism, I cannot say; but I found their advocacy of premillennialism confusing and contradictory. Kingdom through Covenant‘s presentation of progressive covenantalism lacked any premillennial hints, and also majored on the land promise (and Israel’s identity herself) as typological in nature, and that was extremely persuasive. So the progressive covenantalism offered in this book seems a step lower than what Wellum and Gentry offer. The position as a whole is still young, and this book will certainly help those trying to understand that position.

Recommendation:
I highly recommend this book for those seeking to sort out their own position on how the Old and New Testaments should be read in light of each other. Even if you have “landed” on one perspective in this debate, this book will both challenge and sharpen you. With the possible exception of the progressive covenantal view, the book presents a top-notch explanation for each of the major views. The arguments are well-reasoned, and Scriptural discussion abounds. Footnotes point the way to further reading on important questions, and the end result is a useful and accessible manual on the nature of this debate at present. The book will reward careful study and offer help to some who are confused. It was a joy to work my way through it and I trust it will benefit both student and teacher alike.

About the Authors:
Chad O. Brand has served as a pastor and has taught theology and church history for more than twenty years at three Baptist colleges and seminaries.

Tom Pratt Jr. is president of Eagle Rock Ministries and is a Bible teacher, preacher, and freelance writer.

Robert L. Reymond (1932-2013) was professor of Theology emeritus at Knox Theological Seminary.

Robert L. Saucy is distinguished professor of Systematic Theology at Talbot School of Theology at Biola University.

Robert L. Thomas is professor of New Testament emeritus at The Masters Seminary.

Where to Buy:
• Amazon
• ChristianBook.com
• direct from B & H Academic

Disclaimer:
This book was provided by B & H Academic. The reviewer was under no obligation to offer a positive review.

The NIV 50: Celebrating 50 Years of the NIV Bible

~ Bob Hayton ~ 1 Comment

NIV5050 years ago this August, the NIV translation was commissioned and the Committee on Bible Translation was born. After years of labor from a broad group of Evangelical scholars, the New Testament would be published in 1973 followed by the entire NIV Bible in 1978.

By all accounts, the NIV was an incredible success. It filled a need and provided a faithfully translated, widely available, and clearly understandable Bible in modern English. It was a major milestone in the history of Evangelicalism and most of us would agree that its impact was positive on the wider church. Even its critics, for the most part, respect the NIV in its mission and goal. Who doesn’t want to bring God’s Word to people in an understandable translation?

Over the summer, Zondervan will be releasing new resources marking the upcoming 50th Anniversary of what is really the birth of the NIV. Today I wanted to share a couple interesting articles and a video.

The following two articles showcase what a sacrifice was involved in bringing the NIV to completion. From unsuccessful pledge drives to an eleventh hour pitch to Zondervan for advance funding, to the sacrifice of scholars risking their future advancement by devoting time to this project, the project was tenuous. But who could have imagined the ultimate result: with the NIV becoming the most widely used English version?

The more I have studied the translation philosophy of the NIV, the more I have come to respect it. I hope to offer a review and analysis of Douglas Moo’s brief work (offered as a free ebook) on the state of Bible translation 50 years after the NIV, soon.

I leave you with two videos giving a brief overview of the continuing mission of the CBT and the NIV. Learn more about the NIV’s 50th anniversary at www.thenivbible.com/50th-anniversary.

Book Briefs: “Against the Flow: The Inspiration of Daniel in an Age of Relativism” by John Lennox

~ Bob Hayton

Against the Flow: The Inspiration of Daniel in an Age of Relativism by John LennoxJohn Lennox is professor of Mathematics at Oxford, yet he offers us a commentary on the Old Testament book of Daniel as an encouragement for Christians everywhere to continue to stand “against the flow” of today’s secular age. Lennox has debated Richard Dawkins, and is known for his books integrating faith and science. He is an old-earth creationist and well versed in the philosophical debates which threaten the faith in our age. His new book Against the Flow: The Inspiration of Daniel in an Age of Relativism (Monarch Books, 2015) is a popular-level reflection on the book of Daniel that is both inspiring and challenging.

The book is not a detailed exegetical commentary on the text of Daniel. Instead it is more of a social commentary, drawing lessons from Daniel’s day and drawing parallels with our own age of skepticism and secularism. The book is replete with quotes from philosophers and news articles, ancient Near-Eastern texts and a vareity of other works. Pictures play a large role, and are interspersed in the text and also found in a full color insert section in the middle.

Lennox writes with British humor, at times, and with a scientist’s mind on the text. His exegetical insights are not profound, but he brings out the big picture realities that flow from the text. This is not a science and faith title, necessarily. It is about the Biblical book of Daniel. But there are lessons to be drawn that apply to the science debate and others. He offers some techincal resources and includes several appendices. And while he does defend the faith and the historicity of Daniel, that is not the book’s primary purpose. This is written to inspire believers to stand firm for their Christian faith in an age of secularism. We haven’t faced the lions in our Western society quite yet, but Daniel has much to offer us as to how to influence the culture while standing true to our faith.

This book is not a simple read, and its message is not light. It offers a challenge to our faith and an encouragement at the same time. I hope it will find a wide readership.

Blurbs:
“Few parts of Scripture are more conscious of the clash between the wisdom of God and the wisdom of the world than the Old Testament book of Daniel. Few authors today are more expert at analysing and articulating both than John Lennox. It is a masterful combination, and the result is extraordinary.”
—John Dickson, Founding Director, Centre for Public Christianity; Senior Research Fellow, Department of Ancient History, Macquarie University; Author, A Doubter’s Guide to the Bible

“This book is an outstanding example of our responsibility both to understand God’s Word and the culture in which we live, and then to make the connections between the two. John Lennox is uniquely gifted to help us do this, as he addresses the big themes of God’s work in history, the place of morality, the nature of humankind, the challenges to faith, the trustworthiness of scripture, and the call to proclaim the truth whatever the cost. As a Bible teacher, a scientist, and a courageous disciple of Christ, John Lennox has provided us with an extraordinary resource – I wholeheartedly recommend this remarkable book.”
—Jonathan Lamb, CEO and minister-at-large, Keswick Ministries

“John Lennox has done it again. Combining deep thought, pervasive research and a keen eye on contemporary Western culture, Lennox has managed to draw tight, informative parallels between Daniel’s life and circumstances and the contemporary believer’s life and circumstances. In my view, the most interesting point in Against the Flow is Lennox’s point that while embedded in the top echelons of a pluralistic culture growingly hostile to biblical religion, Daniel did not rest content to shrink his witness to one of personal piety. Instead, Daniel maintained public engagement with the ideas and practices extant in his day. Finally, Lennox offers wise advice and practical application for how we can become modern-day Daniels. I highly recommend this book.”
—J. P. Moreland, Distinguished Professor of Philosophy, Biola University

Where to Buy:
Pick up a copy of this book at any of the following online retailers: Amazon, ChristianBook.com, or direct from Kregel Books (US distributor for Monarch).

Disclaimer:
This book was provided by the publisher for review. The reviewer was under no obligation to offer a positive review.

About Book Briefs: Book Briefs are book notes, or short-form book reviews. They are my informed evaluation of a book, but stop short of being a full-length book review.