G. K. Beale’s “A New Testament Biblical Theology” is Finally Here!

G. K. Beale’s long awaited A New Testament Biblical Theology is finally here!

Westminster Books is offering the book for $30.24 (45% off) from now until November 22.

Here is G.K. Beale discussing the contents of his book:

Here is a long list of praises for this book:

“Beale’s volume is far reaching, written at a high scholarly level, and conversant with a wide range of scholarship. Even where one may disagree, Beale’s treatment is always informative and at times even provocative. A very important contribution to biblical theology that deserves to be widely read.”
–Andreas J. Köstenberger, Southeastern Baptist Theological Seminary

“Biblical scholars and theologians, after long separation and now perhaps with a healthier sense of their own historical location, have recently found themselves engaged on a common project: what is it that binds the church’s canonical texts together? Reflecting its author’s situatedness within the evangelical Reformed tradition and firm commitment to exegetical integrity and the priority of the biblical storyline, Beale’s extensive and detailed new book is a most welcome addition to the ongoing discussion.”
–Rikk Watts, Regent College

“In your hands is a gold mine of biblical scholarship, a distillation of a lifetime of study by one of the most respected New Testament scholars of our day. Beale’s arguments and conclusions are presented with such clarity and force that any interested reader, whether pastor, layperson, or professional scholar, will be able to benefit from the rich insights that appear on almost every page.”
–Gordon P. Hugenberger, Park Street Church, Boston; Gordon-Conwell Theological Seminary

“Beale has been harvesting the fields of biblical theology in major biblical commentaries and exegetical/theological studies for many years. Here now is his biblical theology magnum opus. As with all of Beale’s works, this volume is brimming with rich and deeply satisfying redemptive-historical exegesis. This provides an enormous feast for anyone wishing to understand in greater detail the thrust of the Bible’s saving story, but it also results in a great contribution to scholarship.”
–Charles E. Hill, Reformed Theological Seminary Orlando

“This volume, impressive for its massive sweep, is the matured fruit of the author’s extensive work over several decades in New Testament theology. Especially those with interests in biblical eschatology, with some attention to the role of the church and Christian living ‘between the times,’ as well as in the New Testament use of the Old will profit from the characteristically sound and often stimulating instruction Beale provides.”
–Richard B. Gaffin Jr., Westminster Theological Seminary, Philadelphia

“A New Testament Biblical Theology takes Beale’s years of study, teaching, and research and presents his readers with the most thorough and mature work of New Testament biblical theology yet seen in the English language. He has structured the massive volume in a beautiful fashion, focusing nearly half of the work on the eschatological storyline of the Old Testament then moving to the story of the already-not yet latter-day resurrection and new-creational kingdom of the New.”
–Richard C. Gamble, Reformed Presbyterian Theological Seminary

“The canonical scope and focus on the biblical storyline give Beale’s New Testament Biblical Theology a unique place among the many New Testament theologies now available. The book is vintage Beale, creatively making connections between Old Testament and New Testament and pursuing a definite vision of how the Bible hangs together.”
–Douglas J. Moo, Wheaton College

“Certainly Beale has written his magnum opus, in which he deftly integrates the Scriptures via the new creation theme. The use of the Old Testament in the New Testament forms the backbone of this work so that readers grasp how the storyline of Scripture coheres. We stand in debt to the author for his detailed and profound unfolding of New Testament theology.”
–Thomas R. Schreiner, The Southern Baptist Theological Seminary

“A magnificent achievement! Rarely does a volume in biblical studies come along with such breadth, depth, insight, and specificity. It is a brilliant reconstruction of themes that are central to Christian faith. This is a landmark accomplishment.”
–David F. Wells, Gordon-Conwell Theological Seminary

“Reflecting thirty years of research, this volume is unique in our time and in fact without close parallel in a discipline (biblical theology) that split the Old Testament off from the New over two hundred years ago. Beale has brought them back together in a creative and methodical way.”
–Robert W. Yarbrough, Covenant Theological Seminary

“Drawing on decades of exegetical research and teaching, A New Testament Biblical Theology exists at the intersection of biblical studies and theology. Carrying on the tradition of Geerhardus Vos, Beale has raised the bar for biblical theology in our day. We will be digesting this volume for many years to come.”
–Michael Horton, Westminster Seminary California

“A stimulating read. Readers will find the emphasis on the already-not yet end-time new creation and kingdom very enriching and insightful. What we have in this new biblical theology is an appreciation for the biblical story as a whole, an appreciation that provides a much-needed counterweight to the atomistic tendencies in much of our exegetical and theological work. Beale’s book will make an important contribution.”
–Craig A. Evans, Acadia Divinity College

“Beale demonstrates new creation as an umbrella category covering all of the other major motifs not only in the New Testament but also in the relevant Old Testament and Second Temple Jewish background material. Along the way, readers are treated to outstanding up-to-date discussions of most of the main topics they have come to expect and some new ones. Throughout, Beale is thoroughly evangelical and thoroughly scholarly. This work is a true tour de force.”
–Craig L. Blomberg, Denver Seminary

 

Book Review – “A Light to the Nations: The Missional Church and the Biblical Story” by Michael W. Goheen

For over the last year the buzz in ecclesiology has been the discussion of the missional church. “If your church is not missional then it is not fulfilling God’s purpose”, is the cry of many. It is probably fair to say that much of the conversation concerning the missional church has been held in the arena of practical ecclesiology. That is, describing what a missional church looks like as it lives out the mission in its local context. While the church needs a practical vision for the mission of the church, there has not been enough discussion regarding the biblical theological concept of mission as the foundation for being missional. In an effort to fill this space Michael W. Goheen has written an enlightening book A Light to the Nations: The Missional Church and the Biblical Story.

“Mission”, as Goheen defines it, “is the role and identity of the church in the context of the biblical story (p. 4).” Thus, being missional is not about “describing the activity of the church but the very essence and identity of the church as it takes up its role in God’s story in the context of its culture and participates in God’s mission to the world (p. 4).” Put another way, “Mission is what God is doing for the sake of the world: it is God’s long-term plan to renew creation. The people of God are missional in that they are taken up into this work for the sake of the world (p. 25).” So, since much of the discussion on the missional church has been dominated by the pragmatic implications of the mission of the church, there has been more discussion on its activity rather than its identity and essence. Goheen believes we need to get back to the mission of the church as found in the biblical story (biblical theology) and then move forward from there lest we continue to lose our way.

A Light to the Nations can be summed up in three main stages that present the biblical development of the people of God as missional people: (1) OT Israel as the beginning of the people of God, (2) the coming of Jesus to restore the people of God and (3) the NT church as the reconstituted people of God.

In the search for the uncovering of the mission of the church as found in its biblical theological context, Goheen begins in the Old Testament. The OT is the only proper place to begin for Goheen because the place of the church in the mission of God is the same as and a continuation of Israel’s but with resurrection implications. This is a necessary corrective to much of the missional church discussion. Following Gerhard Lohfink’s comments Goheen states:

The church was not founded or established for the first time in the New Testament. Rather, the church is a covenant community that has been gathered and restored to its original calling. A proper understanding of the church begins with Israel – its role and identity, its relation to other nations – because the church is Israel’s heir (p. 21).

Take a moment to soak that statement in – the church is Israel’s heir. For Goheen, there is only one people of God and therefore one mission of God for His people. This mission begins in the OT with Israel and continues with the church as the reconstituted people of God.

OT Israel as the beginning of the people of God

The mission of God begins with Abraham in Genesis 12: 1-3. Amidst the many things mentioned in these verses there are two aspects that help to define the mission of the church. First, Abraham is chosen to receive the blessings of God. God’s election of a people (Israel) is for the purpose of mission. Second, as recipients of God’s blessings God’s people are to in turn mediate those blessings to the world. From Genesis 12 we move to Exodus 1-18 where we see God releasing Israel from their captivity in order “to fulfill its Abrahamic role and identity (p. 34).” Once Israel is delivered from captivity they are given the covenant at Sinai which functions to show that they are bound to God and not Pharaoh. At Sinai God tells Israel how they are to live in order to receive God’s blessings and how they are to mediate those blessings to the nations (p. 37). Exodus 32-34 describes how God will dwell with Israel which is important for Israel to be able to carry out their two sided purpose.

Flowing from Sinai to Israel’s missional living is the threefold role and identity of Israel. First, Israel was to be a people in the center of the nations. Surely this was their position when they entered the Promised Land in Joshua. Israel was to visibly live out their identity before the nation’s such that they would desire to come and see and join. They are not to be passive observers but active engagers “with the pagan cultures of the surrounding nations, by which it is to confront idolatry with the claims of the living God (p. 53).” Second, Israel was to function as a priestly kingdom. The life surrounding the priesthood was to nourish Israel amidst their missional encounter with the pagan nations. The temple plays a huge role in this purpose and the prophets are seen as Israel’s ‘covenant enforcers’ keeping them on track (p. 59). Third, the story of Israel in the OT closes with them as a dispersed people. Fortunately, because of God’s covenant faithfulness He promised through the prophets (Isa. 60 & Eze. 36:24-27) that He would return and restore them.

The Coming of Jesus to Restore the People of God

Goheen does not mince words when it comes to his assessment of the significance of Jesus’ coming, “With the coming of Jesus, the promised gathering of God’s eschatological people begins (p. 76).” Following the gospel of Mark, Goheen defines the kingdom of God as “the restoration of God’s rule over the whole world (p. 77).” Though God rules on His own, His people are to proclaim this rulership to all the world as they carry out their missional identity.

Though there are many that believe Israel rejected the offer of the kingdom, Goheen contends that

Many within Israel do respond to the invitation of faith, and they begin to form the true eschatological Israel, the people of the kingdom, purified by judgment to take up the task of being a light to the nations….Those who respond thus become part of this community of Jesus-followers and receive the gifts and obligations of the kingdom (p. 84-85).”

Though there are no doubt many Jews who will reject the offer of the kingdom and the call to restoration, there is a remnant that accepts and thus becomes the beginning of the eschatological fulfillment of the people of God – the light to the nations.

It is Jesus’ work on the cross and resurrection that become the defining works of Jesus that enable Him to restore Israel and give them the power to carry out their missional task. It is through the cross that Jesus takes on the punishment of Israel’s sin, thus freeing them from it. “The death of Jesus creates a restored community, reinstated in it vocation as a channel of salvation to the nations. The cross is an event that creates a redeemed and transformed people (p. 107).” As for the resurrection it “marks the restoration of God’s people to new life as part of a new creation (p. 112).” Of this new creation Jesus is the ‘first fruits’, the ‘first born’ and the ‘beginning.’  It is at the close of the Gospels that we see Jesus giving restored Israel (the church) its new identity through the great Commission (Matt. 28:19-20). The church is to take the gospel to all the nations. The church is the new Israel and thus the light to the nations as Israel was in the OT.

The question for many is how do the NT writers perceive and describe the church as the reconstituted people of God – the restored Israel?

The NT Church as the Reconstituted People of God

For Goheen the clearest NT example of how the church (reconstituted Israel) continues the mission of God is to read the book of Acts. Beginning with Pentecost (Acts 2) and running through the end of the book we see God’s people spreading the gospel to the nations while God builds His church and kingdom through this activity. The geographical structure of Acts is huge for Goheen. “The story line of Acts is about the geographical spread of the Word (p. 129).” Jerusalem has great redemptive-historical and eschatological significance (p. 129 & 131). “God has chosen Israel to be a blessing to all nations, and the centrifugal movement in Acts marks the beginning of the process by which that blessing is to be fulfilled (p. 131).” What Goheen believes is clear from the book of Acts is that God restored many Jews and that He brought many Gentiles into the church.

So how what evidence is there that the NT writers saw the church and themselves as the reconstituted people of God? Take Peter for example. In 1 Peter 2:9-10, Peter uses no less than 5 explicit word/phrases to describe the church that are used in the OT to describe Israel. Peter uses “a chosen race,” “a royal priesthood,” “a holy nation,” and “a people for his own possession” all to describe the church. Not only is the language telling but the historical context of I Peter. 1 Peter is written to dispersed believers. In the OT Israel was dispersed because of unbelief and disobedience. Now, reconstituted Israel is once again dispersed but not because of unbelief. Their dispersion is caused because of their belief and by command (Matt. 28:19-20). I Peter exemplifies for us “how the church can live faithfully in a non-Christian environment (p. 182).” Goheen contends that the imagery and word usage here is I Peter is just a small example of the many examples in the NT where the authors saw the church as the continuation and expansion of Israel.

Conclusion

A presentation of a biblical theology of mission would be incomplete without some suggestion for what this might look like today. Goheen offers thirteen suggestions. Some of the most notable are the need for the church to reach out to the world with its message. This follows along the lines of the people of God being the mediators of God’s blessings to the world – namely, salvation. Along the same lines we need preaching that is more missional minded. While the ministry of the Word through preaching is primarily for believers, we need to make sure our preaching proclaims the biblical story of redemption. Perhaps the most relevant of Goheen’s suggestions is the need for the church to live out as a community within its community. This is how the NT church lived mission and this is how the church today and in the future needs to live out its mission.

A Light to the Nations is a great corrective to much of the missional talk of the day. It puts the meat on the bones of some weak theology of mission that too many have today. The greatest strength of the book is its truly biblical theology approach as it begins with the concept as originated with Israel and Abraham. For those who see more discontinuity within Scripture in regards to Israel and the church this book will be a much needed dose of corrective medicine. It is perhaps not a stretch to say that, a rejection of Goheen’s biblical theology of mission is a rejection of the Scripture’s concept of mission.

NOTE: I received this book for free and was under no obligation to provide a favorable review.

 

Book Review – “Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment” by Peterson & Morgan

If you pay attention to them, the very combination of the words ‘hell under fire‘ should make you pause and think. I suppose that was the intent of the publisher when they came up with the title. Well – it worked. What is ironic about the title Hell Under Fire is that fire is a word that Scripture uses to describe hell. I suppose the subtitle ‘Modern Scholarship Reinvents Eternal Punishment’ implies that the critical nature of modern scholarship towards the doctrine of hell is itself fiery. Do you see the picture forming here? Liberal modern scholarship is exacting its own fire on the traditional orthodox view of hell which includes the description of hell as fire. Is the picture getting clearer? Fire is being used to fight against fire.

Hell Under Fire: Modern Scholarship Reinvents Eternal Punishment edited by Christopher Morgan and Robert A. Peterson is a riveting and clear defense of the orthodox position of hell that it is real, eternal and will include conscious suffering. The book has a powerful line up of contributors such as Al Mohler on Modern Theology: The Disappearance of Hell, G.K. Beale on The Revelation on Hell, Douglas Moo on Paul on Hell and J.I. Packer on Universalism: Will Everyone Ultimately Be Saved? The contributors do not mince words in their faithful defense of the historic position of hell. It is not an exaggeration to say that as these authors present the Biblical doctrine of hell they expose the inaccurate and unfounded claims of universalism and annihilationism. Every chapter in this book is worth commenting on but the focus of this review will only be on a few of them.

From the outset Mohler’s words are spot on when it comes to the consequences of redefining hell:

…No doctrine stands alone. Each doctrine is embedded in a system of theological conviction and expression. Take out the doctrine of hell, and the entire shape of Christian theology is inevitably altered (p. 16).

In chapter two Daniel Block presents the Old Testament contribution to the doctrine of hell. Block admittedly states that the OT teaches very little on hell. Block seeks to answer four questions: (1) How does the OT refer to the abode of the dead?, (2) Who occupies the netherworld?, (3) What conditions greet those who enter the netherworld and (4) What evidence does the OT provide for the Christian doctrine of hell as eternal punishment (p. 44)? Most notably are OT passages such as Ezekiel 32:22-23, Isaiah 66:1-17 and Daniel 12:1-3. “Ezekiel offers the fullest description of the deceased in the netherworld in his oracles against the nations (p. 53).” Isaiah clearly shows a contrast between the eternal state of believers and unbelievers and Daniel 12 points to a time in the future when men will see their eternal fate (p. 62). In conclusion to the OT doctrine of hell Block states:

…the general tenor of the Old Testament seems to reflect a conviction that people continue to live even after they die. Logic would suggest that any belief in the resurrection would be based on this supposition…..It is difficult to imagine a doctrine of resurrection without an understanding of the continued existence of the person in some (spiritual) form after death (p. 58-59).

In chapter three Robert Yarbrough handles the passages in the New Testament where Jesus talks about hell. Yarbrough minces no words when it comes to attempts to alter the Biblical doctrine of hell:

The problem is that if Jesus spoke as frequently and directly about hell as Gospel writers claim, then it may not be the Christina message that we end up proclaiming if we modify his doctrine of posthumous existence….If the historic doctrine of hell is to be set aside, it is most of all Jesus’ teachings that must be neutralized (p. 71-72).

Yarbrough first walks through the Gospels to see what Jesus actually said concerning hell. It is clear that Jesus said too much about its reality, eternality and conscious unending punishment to pass it off as temporary and merely used as a scare tactic. Throughout his chapter Yarbrough interacts a lot with Edward W. Fudge, noted annihilationist. Yarbrough honestly engages Fudge’s argument of several passages presenting Fudge’s position is his own words. Fudge believes that while hell is real it will only be the experience of some for a short period of time (p. 77-78) and that “the traditionalist notion of everlasting torment in hell springs directly from that non-biblical teaching (p. 83).” That non-biblical teaching is Greek Platonic philosophy. After addressing the second claim Yarbrough  responds by saying,

To demonstrate Plato’s influence it would be helpful to see at least a fair number of patristic authorities explicitly adducing Plato to help ground their interpretation of Jesus’ teaching on hell. To my knowledge no one has produced such a study…..If our aim is to be faithful to Scripture, we must face what Jesus’ teachings have been understood to assert by most biblical interpreters over many centuries, cutting across a wide assortment of confessional and denominational settings…..the frequent first move of discrediting the historical view by accusing it of early and Platonic origin lacks credible basis (p. 87).

In chapter four Douglas Moo deals with Paul on hell. This is perhaps the strongest chapter in the book. From Romans 1:18-2:11 Moo wonderfully points out that,

“Death,” “condemnation,” “wrath,” and the :curse” a;; descend on human beings as a result of Adam’s sin. Human beings are, therefore, already in a state of “perishing.” This condition is fixed forever for those who do not respond to God’s grace in Christ and the work of his spirit. But it is also clear that the condition that follows final judgment is an intensified form of what unbelievers now experience (p. 93).

Moo’s statement here points to what he calls an “inaugurated eschatology” of judgment. People come to death as already condemned because of our relationship to Adam (p. 94; Rom. 5:12-21). Moo also aptly notes that “Paul and his readers assumed the doctrine of hell as so basic that he did not need to provide extensive evidence for it (p. 95).” Moo addresses passages like I Cor. 15:20-28,Rom. 5:18, Col. 1:20 and 2 Thess. 1:8-9.  Moo’s conclusion on Paul’s doctrine of hell is that he “presents the judgment that comes on the wicked as the necessary response of a holy and entirely just God. For Paul, the doctrine of hell is a necessary corollary of the divine nature (p. 109).

In chapter six Christopher Morgan looks at the doctrine of hell from a biblical theology stand point in the New Testament. He looks at three picture of hell in Scripture:

1. Punishment is frequently portrayed as retribution, judgment, suffering, and torment by fire.
2. Destruction is often described as perishing, death, or the second death.
3. Banishment is commonly pictured as separation from the kingdom of God, exclusion from the presence of God, or being cut off from something living (p. 136)

Morgan bear out these three pictures in a number of ways. First, he walks briefly through every book and writer in the NT and touches on their passages on hell. Then he fleshes out the three pictures of hell from the NT. Finally, he concludes by interpreting these three central pictures of hell. Morgan states that these pictures characterize hell as eternal (p. 148).  They also “interweave with biblical portraits of God” as Judge, warrior and King (p. 149-50).  Also, the three pictures of hell “flow naturally from biblical portraits of sin,” they “also appear to illustrate the biblical doctrine of the atonement,” they “stand in contrast with biblical portraits of salvation,” and they also “stand in contrast with biblical portraits of the kingdom of heaven (p. 150).”

In chapters eight and nine J.I. Packer and Christopher Morgan address the positions of universalism and annihilationism respectively. Packer point out that “most universalists concede that universalism is not clearly taught in the Bible (p. 171).” However, “it is argued that the biblical revelation of God’s love to his world entails a universal salvific intention, that is, a purpose of saving everybody, and that sooner or later God must achieve that purpose (p. 171).” For annihilationism, or as it is preferred to be called, conditionalism, Morgan defines it as “the belief that God has created all human beings only potentially immortal. Upon being united to Christ, believers partake in the divine nature and receive immortality. Unbelievers never receive this capacity to live forever and ultimately cease to exist (p. 196).” Perhaps the best argument against this view is found in Revelation 20:15 which reads, “If anyone’s name was not found written in the book of life, he was thrown into the lake of fire (p. 218).”

In the final chapter of the book Sinclair Ferguson offers some concluding pastoral remarks. Ferguson admits honestly that the very thought of an eternal hell of suffering for people is “emotionally intolerable (p. 220).” However, we must grapple with the reality that “hell exists; this is the testimony of the Scriptures, of the apostles, and of the Lord Jesus himself (p. 220).” Ferguson calls preachers of the Word to preach at least four things about hell from Scripture:

1. Hell is real.
2. Hell is vividly described in the pages of the New Testament.
3. Hell, though prepared for the devil and his angels, is shared by real human beings.
4. Most important, in expounding and teaching the biblical teaching on hell, we must emphasize that there is a way of salvation (p. 226-28).

His final words provide the preacher of the Word with great encouragement as we preach the biblical doctrine of hell:

Hell is at the end of the day the darkness outside; dense like a black hole, it is the place of cosmic waste. Who can contemplate this for long? Who, indeed, is sufficient for these things? The question is surely rhetorical. None of us is sufficient. But our sufficiency is to be found in Christ, the Savior, the Perfect Man, the Redeemer, the Judge. We must constantly remind ourselves that it is the Savior who spoke clearly of the dark side of eternity. To be faithful to him, so must we (p. 237).

Hell Under Fire is a much needed corrective to much of the teaching within evangelicalism today on the doctrine of hell. This book needs to be read by every pastor and student of the Word. Read this book with Bible in hand and allow the Word of God to shape your heart and mind on the doctrine of hell.

 

G. K. Beale’s NT Biblical Theology coming Nov. 11′!

Biblical theology is one of my favorite areas of study. G. K. Beale is one of the finest biblical theologians. Among his many solid works Beale’s latest book A New Testament Biblical Theology: The Transformation of the Old Testament in the New will be a most welcome addition to the ever growing field of New Testament biblical theology.

Here is the publishers description of the book:

This comprehensive exposition is the first major New Testament biblical theology to appear in English in fifty years. G. K. Beale, coeditor of the award-winning Commentary on the New Testament Use of the Old Testament, examines how the New Testament storyline relates to and develops the Old Testament storyline. Beale argues that every major concept of the New Testament is a development of a concept from the Old and is to be understood as a facet of the inauguration of the latter-day new creation and kingdom. Offering extensive interaction between the two testaments, this volume helps readers see the unifying conceptual threads of the Old Testament and how those threads are woven together in Christ. This major work by a leading New Testament scholar will be valued by students of the New Testament and pastors alike.

 

Book Review – “God’s Glory in Salvation Through Judgment: A Biblical Theology” by James Hamilton Jr.

Biblical theology is a discipline that is long overdue for biblically-based scholarly attention in a more public, accepted and permeating manner. It has been long been established that The Biblical Theology Movement as spearheaded by Brevard S. Childs in the ‘40′s – ‘60′s did not accomplish what it set out to do in reaction to the source and form criticism of liberal theology. Until the last 10-15 years, biblical theology as a discipline had been almost lying dormant in terms of having a major influence within the broader theological world. No doubt there have been a number of major biblical theology works that have had a significant and timeless influence upon the Christian world. Authors like Geerhardus Vos, William VanGemeren, Daniel Fuller, Walter Kaiser, Graeme Goldsworthy and Charles H. H. Scobie have made classic contributions to the cause. Regardless of how ling these works have been around one wonders if they have had the impact they and others might have hoped for.

One wonders if the work done by biblical theologians within the past 10-15 years is signaling the rise of a new biblical theology movement. One that will take Scripture seriously as we have it and not as some might assume it to be or wish it was. Not just biblical theology in regards to the whole canon but applying that same method to its various sub themes.

With God’s Glory in Salvation Through Judgment, James Hamilton Jr. makes a significant contribution to the growing number of books seeking to tackle the daunting task of canonical biblical theology. Hamilton sees biblical theology as concerning itself “with what the Bible meant for the purpose of understanding what the Bible means (p. 45).” Thus, the purpose of biblical theology

is to sharpen our understanding of the theology contained in the Bible itself through an inductive, salvation-historical examination of the Bible’s themes and the relationships between those themes in their canonical context and literary form (p. 47).

From this purpose we see Hamilton’s binocular-like view for doing biblical theology.  The first lens looks at the canon itself. “I will interpret the Protestant canon, and the Old Testament will be interpreted in light of the ordering of the books in the Hebrew Bible (p. 44).” This falls in line with how biblical theology has traditionally been done. After all, the word “biblical” in this context implies that one is dealing with the whole cannon. The second lens in Hamilton’s binocular view is literary. Of the two features of Hamilton’s approach, this seems to be the most unique. Hamilton explains, “I will seek to interpret books and sections of books in light of their inherent literary features and structures as we have them in the canon (p. 44).” This literary emphasis is clearly seen throughout the entire book and on almost every page. Hamilton proves himself page after page at being very adept at picking out the inherent literary features of the text both within verses, chapters, individual books, groups of books (i.e. Pentateuch) and both testaments together.

Hamilton believes that the Bible has a center and that if we listen to Scripture we will hear it tell us what that center is. Hamilton further believes that the Bible has a center because “the Bible has a coherent story” and therefore “it is valid to explore what that story’s main point is (p. 39).” As the title of the book indicates, Hamilton believes the Bible communicates to us that its central theological message is the “glory of God in salvation through judgment (p. 41).” This central message “is the ultimate reason the Bible gives to explain what God has done (p. 48).” Throughout the book (and all 66 books of the Bible for that matter) Hamilton shows how this central idea is repeated over and over again as it is woven into the very fabric of the canon, each book and the thought of each biblical author.

Though Hamilton unashamedly puts forth what he believes to be the center of biblical theology, he is not blind or ignorant of the fact that others have previously put forth other proposed centers. In light of this, Hamilton seeks to show the willing listener and ardent skeptic to the proposition of a definite theological center, how he and/or how one arrives at this theological center of the Bible. Hamilton states,

The center of biblical theology will be the theme that is prevalent, even pervasive, in all parts of the Bible. This theme will be the most demonstrable centerpiece of theology contained in the Bible itself, because this theme will be what the biblical authors resort to when they give ultimate explanations for why things are they way they are at any point in the Bible’s story (p. 49).

For Hamilton, the overarching story or metanarrative of Scripture is the four-fold sequence of creation, fall, redemption and restoration. He sees this sequence not merely as an overarching grid to understand the big story of Scripture but as something that “is repeated again and again in the Bible” (p. 49).” For example, he sees this in the life of Israel as God creates them as a nation, the nation falls at Mt. Sinai, “they are redeemed by God’s mercy, and, in a sense, is restored through the second set of stone tablets (p. 49).” This pattern is repeated so much throughout the Bible that it leads Hamilton to conclude that “within the grand drama that goes from creation to consummation there are many such “plays within the play (p. 49).”

After having briefly surveyed many proposed centers of biblical theology (p. 53-56), Hamilton explains what the phrase “God’s Glory in Salvation through Judgment” means. First, the display of God’s glory is the ultimate message and purpose of Scripture and thus biblical theology. God’s glory is

the weight of the majestic goodness of who God is, and the resulting name, or reputation, that he gains from his revelation of himself as Creator, Sustainer, Judge, and Redeemer, perfect in justice and mercy, loving-kindness and truth (p. 56).

Secondly and thirdly, God responds to the fallen state of mankind in salvation through judgment. These two themes or acts are to be viewed together and as working in tandem with each other. “Salvation always comes through judgment” and “everyone who gets saved is saved through judgment (p. 57-58).” The two are inseparable acts of God and reveal inseparable aspects of God – God is both a Savior and Judge of man and sin.

It is not realistic to do a book by book overview of how Hamilton brings to surface his proposed biblical center. It is possible to summarize the canonical structure that Hamilton moves through in his quest to prove his proposed biblical center.

In dealing with the Old Testament, Hamilton follows the lead of Stephen Dempster and addresses the books as laid out in the Tanak. Thus he follows the three-fold outline of the Law, the Prophets and the Writings (see also Luke 24:44). This method walks the reader through the historical narrative first as seen in the Torah and the Former Prophets which covers Genesis to Kings. Next, we examine the commentary on that story line in the Latter Prophets as covered from Isaiah through Malachi. This commentary continues through part of the Writings from Psalms to Ecclesiastes. Finally, picking up with Esther and ending with Chronicles, the narrative story line continues (see Table 1.3 on pg. 61).

The New Testament is approached in similar fashion again following after Dempster. The Gospels through Acts provide the introductory narrative material. The narrative is followed by commentary on the Letters (Romans through 3 John). Finally, the narrative is picked back up in Revelation.

From chapters 2-7 the major sections of the canon are addressed and the biblical center of God’s glory in salvation through judgment is brought to light page by page. There is an introduction to each major section with a one-sentence summary of each book in that section. Then each book of the Bible is worked through with concluding summary. The book is structured such that one can read through it in its entirety as you would any other book. It is also written and constructed in such a way that as you read through a different book of the Bible on your own, you can read the relevant section on that book of the Bible and not feel like you are jumping in the middle of a story or argument that you have no context for. These two approaches are the intended strategies of reading this book (p. 29-30).

Throughout the book Hamilton repeatedly uses the phrase God’s glory in salvation through judgment. This is probably unavoidable, but nonetheless becomes tiresome at times. The reader may find it a struggle to track with the argument when it comes to the Minor Prophets as the discussion is scant compared to the rest of the books. While the reader will appreciate the many literary nuances Hamilton brings to light, there are times when one wonders if things are being stretched just to make them fit. Thankfully, there are a number of these instances when the author recognizes the possible stretch. I felt the discussion from Genesis to Acts and on Revelation to be the most fruitful and engaging. I found it to be less so from Romans to 3 John though Hamilton does stay on course throughout the entire book.

I highly recommend God’s Glory in Salvation Through Judgment a good way to work through the Bible in order to grasp the overall story line. It will also aid the reader in gaining a better understanding of the purpose for each book in the canon. Hamilton not only seeks to prove his proposed biblical center but he also weaves many sub themes throughout the book like creation, rest, the garden, the seed of Satan and of God/Christ, the temple and how Christ ultimately fulfills and brings to close in the NT, now and in the future what was promised and anticipated in the OT. This is a great whole Bible tool and book study reading companion from the Bible college student to the seasoned pastor and teacher. I would suggest that a new believer read through the Bible on their own first and then use this volume as a companion the next time through.