Tag: Biblical Theology

“The Witness of Jesus, Paul and John” by Larry Helyer

~ Bob Hayton ~ 3 Comments

Author: Larry Helyer
Publisher: IVP
Format: Hardcover
Pages: 432
ISBN: 9780830828883
Stars: 4 of 5

When I received The Witness of Jesus, Paul and John: An Exploration in Biblical Theology by Larry Helyer, I noticed the book looked like a college or seminary text book. After reading it, I feel like I have earned some college credits!

The book is eminently suited for a text book, because it is really a course on a Biblical Theology of the New Testament. Helyer opens the book with a question that looms large in New Testament studies today: Is the New Testament unified in its message? It is common for liberal or modern NT scholars to claim Paul’s theology is opposed to Christ’s, and John’s concerns were opposed to Matthew’s. In response to this problem, Larry Helyer sets out to trace the theology of Jesus, Paul and John as found in the New Testament. Then he compares each of their emphases and puts the question to rest, in my opinion. There are different emphases but the basic message of these three primary movers in the NT remains largely the same.

Along the way, Helyer explains exactly what Biblical Theology (BT) is, and he describes the problem of the overall unity of the Bible by tracing a history of theology from the time of the Apostles to today. He then moves on to discuss the two basic evangelical systems of BT, Covenant Theology (CT) and Dispensationalism. His chapter defining BT helpfully discusses how the canon shapes our BT, and provides a helpful method for doing BT. His historical sketch of how the Christian church has dealt with the unity of the Bible opened my eyes to some of the big players in Biblical scholarship of the last couple hundred years. He explained the influence of Bultman, Von Rad, Robinson and others, with particular stress on the development of BT. In his discussion of CT and dispensationalism, I was helped by his comparison of the growth and development within CT with the rise of progressive dispensationalism. He doesn’t come and spell out his overall conviction in the matter, but takes care to follow the clear theological teaching of Scripture. From what I can tell he ends up more in line with the progressive dispensational or revised CT perspective.

The bulk of the book is his examination of the theology of Jesus (as seen in the Synoptic Gospels), Paul and John. This examination is strengthened by Helyer’s familiarity with 2nd temple Judaism and the similarities and differences such Jewish thought has with the New Testament. Helyer also explains the theological development of various key terms as he goes along. He is abreast of the points of controversy, and he navigates them with care.

In his section on the Gospels, I found his discussion of the Kingdom extremely helpful, especially with regard to working out how the Testaments are unified. He compares the different phrases “kingdom of God” , “kingdom of Heaven” , etc. and convincingly demonstrates they are synonymous. The kingdom is explained in terms of inaugurated eschatology, and Jesus’ use of the kingdom is shown as both similar and different from the Judaism of his day.

Helyer’s discussion of Paul begins by explaining that we only have insights into Pauline theology extracted from his overall thought. Paul’s letters are occasional documents, addressed to a specific church in a specific situation. After discussing the question of a center of Pauline theology, he handles the matter of justification and the new Pauline perspective quite well. He is careful to appreciate the new insights into Pauline thought, yet with his familiarity with 2nd temple Judaism he explains why he thinks the NPP goes to far in overturning Reformation thought. His discussion of Paul’s view of the Law was masterful, even though he took just a couple short pages to survey Paul’s view of the relationship of the believer and the law of Moses. He explains that while Jews are “under the law” , the Christian is “not under law” . The law has run its course in redemptive history. The Spirit, now, is the “moral governor of the Christian life” . “For Paul, the new covenant operates under a new law, the law of Christ, the law of love, which, while embodying underlying moral principles of the old Mosaic legislation, should not be strictly identified with it.” (pg. 266-268).

In detailing John’s portrayal of Christ’s person and work, Helyer takes pains to explain John is countering a proto-Gnostic error. There is a polemical thrust behind John’s presentation of Christ. On the question of John’s use of the term “Logos” , Helyer explains that the term has as much of an OT and 2nd temple Judaistic background as it has roots in Greek thought. In examining John’s writings, the emphasis on eschatology goes up a notch, of course. Yet an already, but not yet view of the kingdom is still inherent in John’s thought. Helyer’s treatment of Revelation was excellent. I especially liked his chiastic outline of the book (from pg. 353):

    A.  The Inaugural Vision: The Risen and Reigning Christ (ch. 1)
        B.  Messages to the Seven Churches: The Church Militant (chs. 2-3): What is the
          present prospect and promise for the church?
            C.  Vision of the Throne Room (chs. 4-5): Who is in charge?
                D.  Visions of the War for the Throne (chs. 6-16): The Wrath of the Lamb
                    1.  Seven Seals
                    2.  Seven Trumpets
                    3.  Seven Bowls
            C’.  Vision of Babylon the Great (chs. 17-18): Who will lose charge?
        B’.  Vision of the King and His Kingdom: The Church Triumphant (chs. 19-21):
          What is the future prospect and fulfillment for the church?
    A’.  The Final Vision: The Returning and Rewarding Christ (ch. 22)

His discussion of Rev. 20, also almost pushed me back into historic premillennialism. His exegetical treatment was clear and forceful. It forces me to go back and study that passage again in more depth.

At the end of the book, Helyer ties up the various strands of theology that Jesus (the Synoptics), John and Paul have been developing. Within the overarching and unifying theme of the Kingdom, Helyer finds a great degree of unity in this NT witness. Helyer is right to conclude by the end of his book that “enough… has been said to counteract the lopsided insistence that diversity and contradiction drown out any meaningful sense of unity and harmony.”

After sitting through Helyer’s “class” , I have a greater understanding of NT theology, and biblical theology in general. If you pick up the book, you will be glad you entered his course as well.

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

This book is available for purchase at the following sites: Amazon.com or direct from IVP.

Quotes to Note 11: Once Saved, Always Saved?

~ Bob Hayton

I am working on my review of Larry Helyer’s excellent book, The Witness of Jesus, Paul and John: An Exploration in Biblical Theology. I came across a quote that is really good, but doesn’t quite fit into my review.

I’ve explained my take on the well-known phrase “Once Saved, Always Saved”, in one of my most popular posts of all time. Here I’ll quote Larry Helyer’s (Professor of Biblical Studies at Taylor University) thoughts on this issue (he largely agrees with me).

A popular slogan says, “Once saved, always saved.” There is, of course, an element of truth in this: the number of God’s elect is fixed and certain because they are foreknown and predestined from eternity to obtain final salvation (i.e., glorification [see Rom 8:28-30; Eph 1:3-14]). On the other hand, exact knowledge of who the elect are belongs to God alone (cf. Deut 29:29). The individual believer is warned against making premature judgments in this regard (1 Cor. 4:5), simply to make his or her election sure by persistence in faith (Col 1:22-23; cf. 2 Pet 1:10). One need not live in constant anxiety about this, however, since the Spirit witnesses with our spirit, giving assurance that we are the children of God, heirs of God and joint heirs with Christ (Rom 8:14-17). Where the slogan can be misleading is in the tendency to think that some outward show of commitment, such as raising one’s hand, going forward in an evangelistic service, signing a decision card and the like, forever seals one’s eternal destiny, there being nothing capable of altering the unalterable. Such an view ignores the necessity of continuing in faith (Col. 1:23). Paul insists that “the only thing that counts is faith working through love” (Gal 5:6 [my italics]). Decisions not matched by discipleship are deceitful. They presume that one may secure salvation on one’s own terms, and such presumption is precarious.

From The Witness of Jesus, Paul and John by Larry Helyer (IVP Academic)  © 2008, 261-262.

Contemplating the Cross: Christ Our Passover Lamb

~ Bob Hayton ~ 1 Comment

For the next few days, I’ll be posting excerpts from Nancy Guthrie’s Jesus, Keep Me Near the Cross: Experiencing the Passion and Power of Easter (Crossway). Join me as I aim to contemplate the cross this passion week.

Today’s meditation is by John Calvin, from chapter 17 “Blood and Water” (pg. 103-104 of Jesus, Keep Me Near the Cross, edited by Nancy Guthrie).

“Not one of his bones will be broken.” This quotation is taken from Exodus 12:46 and Numbers 9:12, where Moses refers to the paschal lamb. John takes it for granted that that lamb was a figure of the true and only sacrifice through which the church was to be redeemed. This is consistent with the fact that it was sacrificed as the memorial of a redemption which had been already made. As God intended it to celebrate the former favor, he also intended that it should show the spiritual deliverance of the church, which was still in the future. So Paul without any hesitation applies to Christ the rule which Moses lays down about eating the lamb: “For Christ, our Passover lamb, has been sacrificed. Therefore let us keep the Festival, not with the old yeast, the yeast of malice and wickedness, but with bread without yeast, the bread of sincerity and truth” (1 Cor. 5:7-8).

From this analogy, or similarity, faith derives great benefit, since in all the ceremonies of the law it views the salvation which has been displayed in Christ. This is the purpose of the evangelist John when he says that Christ was not only the pledge of our redemption but also its price in that we see accomplished in him what was formerly seen by the ancient people under the figure of the Passover. In this way the Jews are also reminded that they ought to seek in Christ the substance of everything that the law prefigured but did not actually accomplish.

Christ truly is our Passover Lamb. A deliverance greater than that of the Jews from the bondage of Egypt (and the fury of the Death Angel) was effected by His death. Christ is without blemish, and his bones were not broken. He was brutally sacrificed for us, in our place. May His sacrifice for our sins grip us to the extent that like a Jewish home in Goshen, Jesus’ blood would adorn the door posts of our hearts. May we glory in nothing else but His Cross.

Quotes to Note 7: The Church Spiritually Fulfills OT Penal Execution Laws

~ Bob Hayton ~ 4 Comments

I’ve been enjoying the book Him We Proclaim: Preaching Christ from All the Scriptures by Dennis Johnson (P&R), lately. I hope to finish the book and have a review up by next week.

This morning I came across a section that I’ll share in a quote below. I had never thought of the connection between the penal execution laws in the OT legal code and the church’s responsibility to discipline and excommunicate its erring members. May this quote stir you up to thinking more about the marvelous unity of Scripture and the glorious privilege we have as members of Christ’s church.

… Leviticus 20:11 required that Israel put to death a man who had sexual relations with his father’s wife. The apostle Paul, addressing the same situation in 1 Corinthians 5:1-13, instructs the church to exercise ecclesiastical excommunication, not physical execution. This formal expulsion of the unrepentant sinner is a sobering and severe sanction, since it is “to deliver this man to Satan.” Yet, excommunication also envisions the possibility that God’s mercy will soften the offender’s hardened heart through the church’s discipline, to the end “that his spirit may be saved in the day of the Lord” (vs. 5). By closing his discussion with a citation from another text from the Mosaic law dealing with penalties for sexual sins (“Purge the evil person from among you,” Deut. 22:22, 24), Paul identifies the church as the fulfillment of Israel and the spiritual discipline by which the church protects its communal purity as the fulfillment of the penal sanctions by which Israel was to maintain its corporate holiness…. [Him We Proclaim, Dennis Johnson (P&R Publishing, 2007) pg. 281]

“The Israel of God: Yesterday, Today and Tomorrow” by O. Palmer Robertson

~ Bob Hayton ~ 2 Comments

Author: O. Palmer Robertson
Format: Softcover
Page Count: 196
Publisher: Presbyterian & Reformed
Publication Date: 2000
ISBN: 0875523989
Rating: 5 of 5 stars

Like most any American evangelical, how the Bible views the modern state of Israel is a topic that interests me. I’ve grown in my understanding of this issue, even as I’ve evaluated competing theological systems such as dispensationalism and covenant theology. For me, the Bible is most important, as I don’t feel compelled to be loyal to any particular theological system.

Perhaps that is why O. Palmer Robertson’s writings have been so helpful to me. I greatly appreciated his Biblical treatment of the various covenants of Scripture in The Christ of the Covenants (see my review). In The Israel of God: Yesterday, Today and Tomorrow, Robertson far exceeded my expectations.

Robertson doesn’t have to convince anyone that interpretations concerning the Bible’s view of Israel are varied and extremely influential. In his book, though, he manages to bring the focus to where it should be: on what Scripture actually says concerning the topic.

And this is where he excels. He doesn’t settle for a few proof texts. Rather he carefully traces out a Biblical theology of the land, the people Israel, their worship and lifestyle, and the Kingdom as it relates to Israel. He offers a careful exposition of Galatians 6:16, Hebrews 7, and Romans 11. All the while, he examines Scripture’s entire testimony on these subjects letting all of Scripture weigh in on this issue.

The book shows how the essence of the land promise was spiritual fellowship with God. This is enjoyed by the church today (Matt. 5:5, Rom. 4:13, Eph. 6:3). It argues that the worship and lifestyle of Israel is radically altered with Christ’s provision of a better covenant (Heb. 7). It goes on to examine how Scripture defines the people of Israel, and it details how Gentile believers in the church are Abraham’s children and heirs, true Jews, yes, even the Israel of God (Gal. 3:26-29, 6:16; Rom. 2:28-29, 4:11-12; Eph. 2:14, 19).

One may well disagree with Robertson’s conclusions. But anyone who cares about Scripture will appreciate his emphasis on letting Scripture speak for itself. I would hope those differing with Robertson would at least give his Biblical presentation fair consideration. His exposition of Romans 11 in particular has the potential of changing the mind of many on this subject. Not because it is novel, but because he shows how clearly the chapter as a whole argues for a present-day focus in Paul’s concern.

I won’t explain all of Robertson’s arguments for you. I encourage you to pick up a copy of the book yourself. Its a fairly quick read (196 pages), which will definitely keep your interest. I’m sure you’ll be glad you gave this book a hearing.

For more on the covenant theology vs. dispensationalism discussion, see my blog posts related to this issue. You may also be interested in my series entitled “Understanding the Land Promise“.

This book is available for purchase at the following sites: Westminster Bookstore, Amazon.com, or direct from P & R Publishing.