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For fifty years Graeme Goldsworthy has been refining his understanding of biblical theology through his experiences as a student, pastor and teacher. In this valuable complement to his Gospel-Centered Hermeneutics, Goldsworthy defends and refines the rationale for his approach, drawing especially on the work of Australian biblical scholar Donald Robinson. --from publisher description.… (més)
In recent years biblical theology has enjoyed something of a comeback. A robust, Christ-centered, confessional variety of biblical theology is becoming more and more widespread and influential. And if we wanted to find someone to thank for this development, Graeme Goldsworthy's name would come up on anyone's short-list. His books "Gospel and Kingdom", "The Gospel in Revelation", and "Gospel and Wisdom" touched a nerve in the 1980s, and his later book "Preaching the Gospel as Christian Scripture" was picked up by many a Gospel preacher. Some have bristled at what they think is his wild approach to typology. And indeed, for many who pay attention to this theologian from down under, his approach to the Bible is nothing short of revolutionary. His redemptive-historical approach to the Bible has made the Old Testament come alive to thousands of rank-and-file Christians the world over.
"Christ-Centered Biblical Theology: Hermeneutical Foundations and Principles" is Goldsworthy's latest book, and in it he traces some of the influences to his thought. Along the way he gives a history of evangelical biblical theology and weighs the relative merits of competing approaches. He details the tripartite division of redemptive history that he inherited from his mentor, Donald Robinson. And by the end of this book, he has demonstrated just how careful and faithful his approach to Scripture really is.
Goldsworthy begins by explaining the problem. Biblical theology opens the way to a "big picture," grand view of all of Scripture. Yet too many view it as a "lame duck" and a distraction. Goldsworthy's faith in the potential of biblical theology stems from his simple faith in the entire Bible being "the one word of the one God about the one way of salvation through the one savior, Jesus Christ" (pg. 19). Drawing from his mentor, Donald Robinson (also a professor at Moore Theological College in Sydney) Goldsworthy sees a threefold structure to Scripture:
--Creation to Solomon's Temple (The Kingdom of God revealed in OT history) --Solomon's Decline to the end of the OT era (The Kingdom revealed by the prophets in a future, glorified, Israelite form) --The New Testament inauguration of the Kingdom (The Kingdom revealed in Christ)
He develops this further:
"The Old Testament... can be represented as a manifestation of promise and blessing reaching a high point in David's Jerusalem as the focal point of the land of inheritance, in Solomon as David's heir, and in the temple representing the presence of God to dwell among and bless his people. After Solomon's apostasy it is history primarily as a manifestation of judgment... overlaid with the prophetic promises that the Day of the Lord will come and bring ultimate blessing and judgment... It takes the person of Jesus, his teaching and the proclamation of his apostles to restore hope in the original promise of God." (pg. 25)
Goldsworthy addresses some of the objections to his approach as he traces out its foundation throughout the book. But at the onset he points out his pastoral concern in this whole debate. He is concerned with the simplistic way that so many Christians handle the Bible.
"Many have learned one particular way of dealing with the Bible and have not been exposed to a comprehensive biblical theology as an alternative. Some acknowledge that the Bible is a unity and that the heart of it is the gospel of Christ. But they have never been shown, or have tried to work out for themselves, the way the various parts of the Bible fit together. Reading the Bible then easily becomes the search for today's personal word from God, which is often far from what the text, within its context, is really saying.... Too many Christians go through life with a theoretically unified canon of Scripture and a practical canon consisting of favourite and familiar snippets and extracts removed from their real canonical context." (pg. 29, 37)
The heart of the book is Goldsworthy's romp through Scripture looking at its structure and storyline. He is convinced that the New Testament provides a model for how to interpret the Old Testament faithfully, but he focuses on the Old Testament's own use of earlier Old Testament themes and writings. The Old Testament creates the typological categories that the NT authors pick up. I found this point most intriguing, and cannot help but reproduce Goldsworthy's quotation from Donald Robinson to this regard.
"The blessings of God's End-time are described in the Old Testament for the most part in terms drawn from Israel's past history. The day of the Lord would be Israel's history all over again, but new with the newness of God. There would be a new Exodus, a new redemption from slavery and a new entry into the land of promise (Jer. 16:14, 15); a new covenant and a new law (Jer. 31:31-34). No foe would invade the promised inheritance, 'but they shall sit every man under his vine and under his fig tree; and none shall make them afraid' (Micah 4:4). There would be a new Jerusalem (Isa. 26:1, Ez. 40) and a new David to be God's shepherd over Israel (Jer. 23:5, Ez. 34:23,24) and a new Temple where perfect worship would be offered and from which a perfect law would go forth (Isa. 2:2-4, Ez. 40-46). It would not be too much to say that Israel's history, imperfectly experienced in the past, would find its perfect fulfilment 'in that day.' Indeed, nothing less than a new creation, a new heaven and a new earth, could contain all that God has in store for the End (Isa. 65:17)." (pg. 173 -174 [quote is from Donald W. B. Robinson, "The Hope of Christ's Coming" (Beecroft, New South Wales: Evangelical Tracts and Publications, 1958), pg. 13]).
When Goldsworthy looks at typology, he takes great care not to endorse a "no-holds barred" approach. While he advocates a macro-typology recognizing that "there is no aspect of reality that is not involved in the person and work of Christ." On the same hand, he argues that seeing "the pomegranates on the robes of the Israelite priest" as "types of the fruits of the Spirit;" or even "the redness of Rahab's cord" as a "type of Jesus' blood," is to pursue "fanciful, non-contextual associations that avoid the real theology behind these things" (pg. 186-187).
Throughout his book, Goldsworthy compares and contrasts his approach to biblical theology with several other evangelicals of note: Geerhardus Vos, Edmund Clowney and Dennis Johnson, Willem VanGemeren, William Dumbrell, Sidney Greidanus and others. He also details Donald Robinson's approach and legacy. In his assessment of differing approaches, he doesn't portray his view as the only faithful one, but as one faithful approach among many.
He doesn't provide a biblical theology in this book, but sketches the background for how to pursue a biblical theology. He does address a few issues more directly, since they focus on Robinson's legacy. One of these is an interesting discussion of the continuing distinction between Israel and the Church in the New Testament. He explores Robinson's contention that there remains a distinction between new Israel and the Church. The Gentiles get the blessings promised to Gentiles in the OT, while the blessings promised to Israel are experienced by the believing Jews in the NT era. Both groups of people are then subsumed in the new revelation of God's intent to make a new man, a new people for himself (cf. Eph. 2).
"Christ-Centered Biblical Theology" manages to keep from being merely a last word from an old theologian. There are memoirs and reflections, to be sure. But the over-all thrust of the book is to equip the reader to pick up the torch and take biblical theology into the new millennium. Numerous charts and diagrams help communicate the concepts of the book, and Goldsworthy ends with a litany of possibilities for furthering the discipline of biblical theology.
This book will kindle a fire in many hearts for biblical theology. And for those who are familiar already with this important discipline, it will stimulate further reflection on the structure of Scripture and the centrality of the Gospel. I hope it will find a broad audience, and that a new generation will carry on Goldsworthy's work.
Disclaimer: this book was provided by Inter-Varsity Press for review. I was under no obligation to offer a favorable review. ( )
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This book is dedicated as a tribute to Donald Robinson
I wish to acknowledge my debt of gratitude to Donald William Bradley Robinson who, though being a leading Australian New Testament scholar, lectured me in Old Testament when I was a student at Moore Theological College. This book is my attempt to spell out the rational for the method of biblical theology that Robinson taught me, which galvanized my enthusiasm for the subject. It is my tribute to him and his tireless endeavours to make the Bible more accessible to generations of students and, through them, to ordinary Christians. It is impossible to say how my thinking and practice in biblical theology would have developed if Donald Robinson had not been my teacher. But this I do believe: a great debt is owed to him for the considerable influence on many Christians that has resulted from his teaching and writing, and from that of some of his former students. The Robinson schema has not only found much acceptance here in Australia, but also in the UK, USA, Europe and in churches in Asia and Latin America.
Donald William Bradley Robinson
Born in Sydney 1922 Graduated BA University of Sydney 1946 University of Cambridge 1947-50 Ordination by Archbishop of Sydney 1950 Lecturer, Moore College 1952-73 Vice Principal, Moore College 1959-73 Bishop of Parramatta 1973-82 Archbishop of Sydney 1982-93
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[Preface] I have written this book, and write this preface, reflecting on my heritage in evangelical Anglicanism, which began in Australia with the arrival of the first fleet at Sydney Cove on 26 January 1788.
The immediate appeal of biblical theology to preachers, teachers and ordinary Christians is that is provides a 'big picture' that makes sense out of the bewildering bulk and variety of the biblical literature.
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[Preface] To all of these I owe my gratitude, and especially to Miriam, my wife and partner in the gospel for forty-seven years, who has constantly stood by me and supported my endeavours.
It is a prayer that succinctly sums up his concern that the Scriptures be applied to daily living and that our lives should be transformed by the Word of God: O God of Abraham, God of Isaac, God of Jacob, bless us your servants, and sow the seed of eternal life in our hearts; that whatsoever in thy holy Word we shall profitable learn, we may in deed fulfil the same, through Jesus Christ our Lord. Amen.
For fifty years Graeme Goldsworthy has been refining his understanding of biblical theology through his experiences as a student, pastor and teacher. In this valuable complement to his Gospel-Centered Hermeneutics, Goldsworthy defends and refines the rationale for his approach, drawing especially on the work of Australian biblical scholar Donald Robinson. --from publisher description.
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"Christ-Centered Biblical Theology: Hermeneutical Foundations and Principles" is Goldsworthy's latest book, and in it he traces some of the influences to his thought. Along the way he gives a history of evangelical biblical theology and weighs the relative merits of competing approaches. He details the tripartite division of redemptive history that he inherited from his mentor, Donald Robinson. And by the end of this book, he has demonstrated just how careful and faithful his approach to Scripture really is.
Goldsworthy begins by explaining the problem. Biblical theology opens the way to a "big picture," grand view of all of Scripture. Yet too many view it as a "lame duck" and a distraction. Goldsworthy's faith in the potential of biblical theology stems from his simple faith in the entire Bible being "the one word of the one God about the one way of salvation through the one savior, Jesus Christ" (pg. 19). Drawing from his mentor, Donald Robinson (also a professor at Moore Theological College in Sydney) Goldsworthy sees a threefold structure to Scripture:
--Creation to Solomon's Temple (The Kingdom of God revealed in OT history)
--Solomon's Decline to the end of the OT era (The Kingdom revealed by the prophets in a future, glorified, Israelite form)
--The New Testament inauguration of the Kingdom (The Kingdom revealed in Christ)
He develops this further:
"The Old Testament... can be represented as a manifestation of promise and blessing reaching a high point in David's Jerusalem as the focal point of the land of inheritance, in Solomon as David's heir, and in the temple representing the presence of God to dwell among and bless his people. After Solomon's apostasy it is history primarily as a manifestation of judgment... overlaid with the prophetic promises that the Day of the Lord will come and bring ultimate blessing and judgment... It takes the person of Jesus, his teaching and the proclamation of his apostles to restore hope in the original promise of God." (pg. 25)
Goldsworthy addresses some of the objections to his approach as he traces out its foundation throughout the book. But at the onset he points out his pastoral concern in this whole debate. He is concerned with the simplistic way that so many Christians handle the Bible.
"Many have learned one particular way of dealing with the Bible and have not been exposed to a comprehensive biblical theology as an alternative. Some acknowledge that the Bible is a unity and that the heart of it is the gospel of Christ. But they have never been shown, or have tried to work out for themselves, the way the various parts of the Bible fit together. Reading the Bible then easily becomes the search for today's personal word from God, which is often far from what the text, within its context, is really saying.... Too many Christians go through life with a theoretically unified canon of Scripture and a practical canon consisting of favourite and familiar snippets and extracts removed from their real canonical context." (pg. 29, 37)
The heart of the book is Goldsworthy's romp through Scripture looking at its structure and storyline. He is convinced that the New Testament provides a model for how to interpret the Old Testament faithfully, but he focuses on the Old Testament's own use of earlier Old Testament themes and writings. The Old Testament creates the typological categories that the NT authors pick up. I found this point most intriguing, and cannot help but reproduce Goldsworthy's quotation from Donald Robinson to this regard.
"The blessings of God's End-time are described in the Old Testament for the most part in terms drawn from Israel's past history. The day of the Lord would be Israel's history all over again, but new with the newness of God. There would be a new Exodus, a new redemption from slavery and a new entry into the land of promise (Jer. 16:14, 15); a new covenant and a new law (Jer. 31:31-34). No foe would invade the promised inheritance, 'but they shall sit every man under his vine and under his fig tree; and none shall make them afraid' (Micah 4:4). There would be a new Jerusalem (Isa. 26:1, Ez. 40) and a new David to be God's shepherd over Israel (Jer. 23:5, Ez. 34:23,24) and a new Temple where perfect worship would be offered and from which a perfect law would go forth (Isa. 2:2-4, Ez. 40-46). It would not be too much to say that Israel's history, imperfectly experienced in the past, would find its perfect fulfilment 'in that day.' Indeed, nothing less than a new creation, a new heaven and a new earth, could contain all that God has in store for the End (Isa. 65:17)." (pg. 173 -174 [quote is from Donald W. B. Robinson, "The Hope of Christ's Coming" (Beecroft, New South Wales: Evangelical Tracts and Publications, 1958), pg. 13]).
When Goldsworthy looks at typology, he takes great care not to endorse a "no-holds barred" approach. While he advocates a macro-typology recognizing that "there is no aspect of reality that is not involved in the person and work of Christ." On the same hand, he argues that seeing "the pomegranates on the robes of the Israelite priest" as "types of the fruits of the Spirit;" or even "the redness of Rahab's cord" as a "type of Jesus' blood," is to pursue "fanciful, non-contextual associations that avoid the real theology behind these things" (pg. 186-187).
Throughout his book, Goldsworthy compares and contrasts his approach to biblical theology with several other evangelicals of note: Geerhardus Vos, Edmund Clowney and Dennis Johnson, Willem VanGemeren, William Dumbrell, Sidney Greidanus and others. He also details Donald Robinson's approach and legacy. In his assessment of differing approaches, he doesn't portray his view as the only faithful one, but as one faithful approach among many.
He doesn't provide a biblical theology in this book, but sketches the background for how to pursue a biblical theology. He does address a few issues more directly, since they focus on Robinson's legacy. One of these is an interesting discussion of the continuing distinction between Israel and the Church in the New Testament. He explores Robinson's contention that there remains a distinction between new Israel and the Church. The Gentiles get the blessings promised to Gentiles in the OT, while the blessings promised to Israel are experienced by the believing Jews in the NT era. Both groups of people are then subsumed in the new revelation of God's intent to make a new man, a new people for himself (cf. Eph. 2).
"Christ-Centered Biblical Theology" manages to keep from being merely a last word from an old theologian. There are memoirs and reflections, to be sure. But the over-all thrust of the book is to equip the reader to pick up the torch and take biblical theology into the new millennium. Numerous charts and diagrams help communicate the concepts of the book, and Goldsworthy ends with a litany of possibilities for furthering the discipline of biblical theology.
This book will kindle a fire in many hearts for biblical theology. And for those who are familiar already with this important discipline, it will stimulate further reflection on the structure of Scripture and the centrality of the Gospel. I hope it will find a broad audience, and that a new generation will carry on Goldsworthy's work.
Disclaimer: this book was provided by Inter-Varsity Press for review. I was under no obligation to offer a favorable review. (