Essays from leading evangelical scholars form this accessible introduction to reading the Bible with an understanding of its storyline, theology, and genres.
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Wayne Grudem (PhD, University of Cambridge; DD, Westminster Theological Seminary) is distinguished research professor of theology and biblical studies at Phoenix Seminary, having previously taught for twenty years at Trinity Evangelical Divinity School. He is a former president of the Evangelical Theological Society, a member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and has published over twenty books.
C. John Collins (PhD, University of Liverpool) is professor of Old Testament at Covenant Theological Seminary in St. Louis, Missouri. He has been a research engineer, church-planter, and teacher. He was the Old Testament Chairman for the English Standard Version Bible and is author of The God of Miracles, Science and Faith: Friends or Foes?, and Genesis 1–4: A Linguistic, Literary, and Theological Commentary. He and his wife have two grown children.
Thomas R. Schreiner (MDiv and ThM, Western Conservative Baptist Seminary; PhD, Fuller Theological Seminary) is the James Buchanan Harrison Professor of New Testament Interpretation and associate dean of the school of theology at the Southern Baptist Theological Seminary.
Darrell L. Bock (PhD, University of Aberdeen) is executive director for cultural engagement at the Hendricks Center, senior research professor of New Testament studies at Dallas Theological Seminary, and senior Bible teacher for Back to the Bible radio. He is the author of over forty books. Darrell lives in Dallas, Texas, with his wife, Sally. They have three children and four grandchildren.
David Chapman (PhD, University of Cambridge) is professor of New Testament and Archaeology at Covenant Theological Seminary. He is also the author of Ancient Jewish and Christian Perceptions of Crucifixion. He presents research and lectures worldwide.
Paul R. House (PhD, The Southern Baptist Theological Seminary) serves as professor of divinity at Beeson Divinity School in Birmingham, Alabama. He has been a pastor or teacher in churches, Christian colleges, and seminaries for over thirty years. He is a past president of the Evangelical Theological Society, an active member of the Society of Biblical Literature, and a member of the Translation Oversight Committee for the English Standard Version Bible. House is the author of numerous books, including Bonhoeffer’s Seminary Vision.
Dennis E. Johnson (PhD, Fuller Theological Seminary) is professor of practical theology at Westminster Seminary California and associate pastor of New Life Presbyterian Church in Escondido, California. He is the author of several books and contributed to the ESV Study Bible. Dennis and his wife, Jane, live in Escondido and have four children and sixteen grandchildren.
Vern S. Poythress (PhD, Harvard University; ThD, University of Stellenbosch) is professor of New Testament interpretation at Westminster Theological Seminary in Philadelphia, Pennsylvania, where he has taught for nearly four decades. In addition to earning six academic degrees, he is the author of numerous books and articles on biblical interpretation, language, and science.
Gordon Wenham (PhD, University of London) is an adjunct professor at Trinity College, Bristol. He previously studied theology at the universities of Cambridge, London, and Harvard, and taught Old Testament at Belfast and Gloucestershire Universities. He has also authored a number of critically acclaimed Bible commentaries and books. Gordon and his wife, Lynne, have four children.
John DelHousaye (PhD, Fuller Theological Seminary) is an associate professor of New Testament at Phoenix Seminary. He is also an adjunct professor at Arizona Christian University.
Wayne Grudem (PhD, University of Cambridge) is Distinguished Research Professor of Theology and Biblical Studies at Phoenix Seminary. He is a member of the Translation Oversight Committee for the English Standard Version of the Bible, the general editor of the ESV Study Bible, and the author of over twenty-five books.
C. John Collins (PhD, University of Liverpool) is professor of Old Testament at Covenant Theological Seminary in St. Louis, Missouri. He has been a research engineer, church-planter, and teacher. He was the Old Testament Chairman for the English Standard Version Bible and is author of The God of Miracles, Science and Faith: Friends or Foes?, and Genesis 1–4: A Linguistic, Literary, and Theological Commentary. He and his wife have two grown children.
Thomas R. Schreiner (MDiv and ThM, Western Seminary; PhD, Fuller Theological Seminary) is the James Buchanan Harrison Professor of New Testament Interpretation and associate dean of the School of Theology at the Southern Baptist Theological Seminary.
Darrell L. Bock (PhD, University of Aberdeen) is executive director for cultural engagement at the Hendricks Center, senior research professor of New Testament studies at Dallas Theological Seminary, and senior Bible teacher for Back to the Bible radio. He is the author of over forty books. Darrell lives in Dallas, Texas, with his wife, Sally. They have three children and four grandchildren.
David Chapman (PhD, University of Cambridge) is professor of New Testament and Archaeology at Covenant Theological Seminary. He is also the author of Ancient Jewish and Christian Perceptions of Crucifixion. He presents research and lectures worldwide.
Paul R. House (PhD, The Southern Baptist Theological Seminary) serves as professor of divinity at Beeson Divinity School in Birmingham, Alabama. He has been a pastor or teacher in churches, Christian colleges, and seminaries for over thirty years. He is a past president of the Evangelical Theological Society, an active member of the Society of Biblical Literature, and a member of the Translation Oversight Committee for the English Standard Version Bible. House is the author of numerous books, including Bonhoeffer’s Seminary Vision.
Dennis E. Johnson (PhD, Fuller Theological Seminary) is professor of practical theology at Westminster Seminary California and associate pastor of New Life Presbyterian Church in Escondido, California. He is the author of several books and contributed to the ESV Study Bible. Dennis and his wife, Jane, live in Escondido and have four children and sixteen grandchildren.
Vern S. Poythress (PhD, Harvard University; ThD, University of Stellenbosch) is Distinguished Professor of New Testament, Biblical Interpretation, and Systematic Theology at Westminster Theological Seminary in Philadelphia, Pennsylvania, where he has taught for four decades. In addition to earning six academic degrees, he is the author of numerous books and articles on biblical interpretation, language, and science.
Gordon Wenham (PhD, University of London) is an adjunct professor at Trinity College, Bristol. He previously studied theology at the universities of Cambridge, London, and Harvard, and taught Old Testament at Belfast and Gloucestershire Universities. He has also authored a number of critically acclaimed Bible commentaries and books. Gordon and his wife, Lynne, have four children.
John DelHousaye (PhD, Fuller Theological Seminary) is the professor of biblical and theological studies at Arizona Christian University and a scholar-in-residence at the Spiritual Formation Society of Arizona.
David Reimer (DPhil, Oxford) is honorary senior lecturer in the School of Divinity, University of St Andrews. He has recently retired as academic dean of the Faith Mission Bible College in Edinburgh and continues to be active in scholarly publishing and doctoral supervision. He and his wife now live in Fife, Scotland, where they attend Kelty Evangelical Church.
An Overview of the Bible's Storyline VERN S. POYTHRESS,
Part 1: Old Testament,
1 The Theology of the Old Testament C. JOHN COLLINS,
2 Introduction to the Pentateuch GORDON WENHAM,
3 Introduction to the Historical Books DAVID HOWARD,
4 Introduction to the Poetic and Wisdom Literature DAVID REIMER,
5 Introduction to the Prophetic Books PAUL HOUSE,
Part 2: Background to the New Testament,
6 The Time between the Testaments J. JULIUS SCOTT JR.,
7 The Roman Empire and the Greco-Roman World at the Time of the New Testament DAVID CHAPMAN,
8 Jewish Groups at the Time of the New Testament JOHN DELHOUSAYE,
Part 3: New Testament,
9 The Theology of the New Testament THOMAS R. SCHREINER,
10 Reading the Gospels and Acts DARRELL BOCK,
11 Reading the Epistles THOMAS R. SCHREINER,
12 Reading Revelation DENNIS JOHNSON,
Part 4: Time Lines,
Old Testament Time Line: An Overview,
Intertestamental Events Time Line,
New Testament Time Line,
The Theology of the Old Testament
C. John Collins
When it comes to describing "the theology of the Old Testament," not everyone is convinced that there is a single theology represented in these diverse books. Many scholars have, however, tried to find a point of unity for all the books, often by proposing a single unifying theme, such as covenant, or the kingdom of God, or the Messiah, or God himself. These proposals do provide genuine insights, but they are often too oversimplified to do justice to the variety of materials in the Old Testament.
It will be more fruitful to understand the Old Testament as a whole in terms of an unfolding story, with a number of basic components: monotheism, creation and fall, election and covenant, covenant membership, and eschatology. This chapter will first explain these components, so that we can summarize the overarching story. Then we will consider briefly how the various parts of the Old Testament relate to this unfolding story, and consider how this provides a link to the New Testament authors' stance toward the Old Testament. The goal is to articulate some of the beliefs that will enable careful readers to profit more fully from reading the Old Testament books themselves.
The Components of the Story
1. Monotheism. There is only one true God, who made heaven and earth and all mankind. He made a material world that he is happy with, and he made it a fit place for human beings to live, and love, and serve. Every human being needs to know and love this God, whose spotless moral purity, magnificent power and wisdom, steadfast faithfulness, and unceasing love are breathtakingly beautiful. This one God rules over all things, and he will vindicate his own goodness and justice (in his own time). In ruling, God has not limited himself to working within the natural properties of what he has made, for he can go (and has gone) beyond these properties to do mighty deeds both in creation and in caring for his people.
The Old Testament invites Israel not simply to acknowledge the existence of this one true God, but to commit themselves to him in exclusive loyalty and love, centering their lives on the inestimable privilege of knowing him (Deut. 6:4–9). The fundamental character of this God is explained in Exodus 34:6–7, which focuses on his steadfast love and mercy (a passage frequently echoed in the rest of the Old Testament). The Old Testament also affirms that God is "righteous," that is, morally pure and perfect. Although this righteousness certainly results in God's work of punishing evildoers and vindicating his own moral character, the term commonly emphasizes God's reliability in keeping his promises (e.g., Pss. 71:2; 116:5).
The Old Testament does not explicitly describe God as a trinity. Rather, with its references to God's Spirit (e.g., Gen. 1:2), its use of "us/our" for God (e.g., Gen. 1:26), and its indications or hints of a divine Messiah (e.g., Ps. 110:5; Isa. 9:6; see Ezek. 34:15, 23), it lays the groundwork for the fuller declaration of divine triunity that is found in the New Testament (Matt. 28:19; 1 Cor. 12:4–6; 2 Cor. 13:14).
2. Creation and fall. The one Creator God made the first human beings, Adam and Eve, with dignity and purpose; their calling was to live faithfully to God and to spread the blessings of Eden throughout the earth. Because Adam and Eve betrayed God's purpose, all people since the fall are beset with sins and weaknesses that only God's grace can redeem and heal.
3. Election and covenant. The one true God chose a people for himself and bound himself to them by his covenant (Ex. 19:4–6; Deut. 7:6–11). This covenant expressed God's intention to save the people, and through them to bring light to the rest of the world, in order to restore all things to their proper functioning in the world God made. The land of Israel was to be a kind of reconstituted Eden, which would flourish as the people's faithfulness flourished (or languish if the people were unfaithful). God's covenants generally involve one person who represents the whole people (e.g., Adam, Noah, Abraham, David); the rest of the people experience the covenant by virtue of their inclusion in the community represented. The representative is required to embody the ideal of covenant faithfulness as a model for those on whose behalf he has acted.
4. Covenant membership. In his covenant, God offers his grace to his people: the forgiveness of their sins, the shaping of their lives in this world to reflect his own glory, and a part to play in bringing light to the Gentiles. Each member of God's people is responsible to lay hold of this grace from the heart: to believe the promises (see Paul's use of Abraham and David as examples of faith in Rom. 4:1–25; see also Heb. 11:1–40), and then to grow in obeying the commands, and to keep on doing so all their lives long. Those who lay hold in this way are the faithful. These people, as distinct from the unfaithful among them, enjoy the full benefits of God's love. Each Israelite is a member of a people, a corporate entity; the members have a mutual participation in the life of the people as a whole. Thus the spiritual and moral well-being of the whole affects the well-being of each of the members, and each member contributes to the others by his own spiritual and moral life. Thus each one shares the joys and sorrows of the others, and of the whole. Historical judgments upon the whole people often come because too many of the members are unfaithful; these judgments do not, however, bring the story of God's people to an end but serve rather to purify and chasten that people (often by removing unbelieving members).
It is important for Christian readers to sharpen their grasp of how the Old Testament uses words such as "salvation" and "judgment." When the Old Testament speaks of God "redeeming" his people (e.g., Ex. 15:13) or "saving" them (e.g., Ex. 14:30), it refers to God's gracious dealings for the sake of this corporate entity, the people: he calls it, he protects it, he purifies it, in order to foster the conditions under which the life of its members may flourish. The Old Testament can also speak of God giving "salvation"...
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