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Theology of the New Testament, by Frank S. Thielman
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Studying the theology of the New Testament can be a daunting task, even to the knowledgeable Bible student or pastor. Each of the twenty-seven books, written by various authors, has its own theological emphasis and nuances. How do we elicit a coherent message from such theological diversity, especially given that some of the theological statements in the New Testament seem to be at odds with one another? Is such an endeavor achievable or even valid? Theology of the New Testament takes a balanced approach in response to these challenges. Frank Thielman presents a theology of the New Testament that is careful to take into account the cultural and historical circumstances surrounding each book and the New Testament as a whole. He not only examines each book’s theological content individually, but also in relation to the rest of the New Testament, particularly within each of the three theological units that comprise the New Testament: the gospels and Acts, the Pauline epistles, and the general epistles and Revelation. This canonical and synthetic approach honors both the theological diversity of the various books and the theological connections between the books. In the end, Thielman finds a unified theological vision of the New Testament, anchored in the centrality of Jesus Christ. Frank Thielman’s Theology of the New Testament is an outstanding achievement. The book is marked by scholarly depth, exegetical rigor, and theological profundity. Both students and professors will profit immensely from this lucid treatment of the theology contained in the New Testament documents. Thomas R. Schreiner Professor of New Testament, The Southern Baptist Theological Seminary An accessible presentation of the key theological points of the New Testament books by an accomplished New Testament scholar and teacher. Its clear style, lucid organization, and sound theological insight make it a prime resource for serious students in both the academy and the church. Karen H. Jobes, PhD Associate Professor of New Testament, Westmont College
- Sales Rank: #745220 in eBooks
- Published on: 2011-03-22
- Released on: 2011-03-22
- Format: Kindle eBook
From the Back Cover
This major new text in the field of the New Testament theology will be a valuable guide to students, scholars, pastors, and other serious students of the Bible. And it combines both a canonical and a synthetic approach to the theology of the New Testament. The book looks at each New Testamnet text in light of its particular theological concerns within its own historical and cultural context. In addition, introductory chapters to each of the three main sections of the New Testament—Gospels and Acts, Pauline Epistles, general Epistles and Revelation—set these sections within the context of contemporary scholarly debate. Concluding chapters to each section place those New Testament texts in conversation with each other. An introduction to the entire book locates its approach within the history of the discipline of New Testament theology. A concluding chapter pulls the threads of the various parts and chapters together with a description of the major theological emphases of the New Testament viewed as a whole. This approach makes Theology of the New Testamentan ideal text for teachers who want a survey of the entire New Testament that addresses both the particularity of each New Testament document and the theological coherence of the whole.
About the Author
Frank Thielman (PhD, Duke University) is Presbyterian professor of divinity at Beeson Divinity School, Samford University, in Birmingham, Alabama. He is the author of Philippians in the NIV Application Commentary series.
Excerpt. � Reprinted by permission. All rights reserved.
Introduction Chapter 1 The Theology of the New Testament: The Basic Questions Since the eighteenth century, the discipline of New Testament theology has come under close scrutiny. Should the discipline be abandoned? Some have said so. Does it only need to be restructured? Some have offered new models. In the discussion, two problems with the discipline have repeatedly emerged as most significant. The first problem, it is said, is an unhealthy blend in the discipline of dogmatics with historical concerns. On the one hand, theological convictions influence New Testament theologians both in the conclusions they draw about the meaning of the New Testament texts and in their insistence on examining only the canonical documents. On the other hand, since the church values these documents largely for the historical claims made in them, New Testament theologians find that they must work as historians in much the same way that any historian would work with ancient texts. Is it possible to bring together faith and reason in this way, or must New Testament theologians bracket their own dogmatic presuppositions about the importance of the New Testament and place the canonical texts on a level with all other ancient texts? If so, then they should shift their attention away from the theologically biased investigation of 'New Testament theology' to the more objective and universally useful task of describing the history of early Christian thought. The second problem arises from the theological diversity of the New Testament texts. The New Testament documents not only express a variety of theological themes, but sometimes they speak in different ways on the same theme. Do these differences sometimes amount to contradiction? If not, why is the theological coherence of the New Testament sometimes so hard to detect? If so, is it accurate to speak of 'New Testament theology' at all, as if we are speaking of some coherent whole? Theology or History? Since the sixteenth century, biblical theologians have struggled with the relationship between interpreting the Bible to find support for the church's traditional theological teachings and interpreting the Bible within its own historical context without consideration for the theological convictions of the church. Because the church has traditionally held to the primacy of Scripture over its traditions (even if extrabiblical tradition is given great weight), ideally no conflict should arise. In fact, the church's traditions and the theological emphases of the Bible have often been incompatible, and so any study of biblical theology has often been characterized by the tension between theological conviction and historical analysis. Biblical theology arose early in the Reformation era as a discipline intended to chasten the church's unbiblical theological speculations and to hasten its reform. The emphasis at this time was more on theological reform than on sensitivity to the historical situations in which the biblical documents were composed. Later, biblical theology fell under the spell of Enlightenment rationalism, and some of its practitioners began to define the discipline in terms of a historically motivated and theologically independent study of the Bible that could use human reason to sit in judgment not only on the teachings of the church, but on the content of the Bible itself. Out of this link between biblical theology and the Enlightenment arose a criticism of the discipline itself. Why speak of 'biblical' theology at all? If the student of the biblical texts is to be truly an historian, then it is necessary to speak only of the history of Jewish and Christian thought and religion---to speak of the Bible, or of the New Testament, is already to speak in dogmatic language that the historian interested in the objective study of the past must find unacceptable. Over the last three centuries, three criticisms of the discipline as theologically rather than historically grounded have been particularly influential. J. P. Gabler, William Wrede, and Heikki R™is™nen, writing at the turn of the nineteenth, twentieth, and twenty-first centuries respectively, called for the liberation of the historical study of the Bible or early Christianity from the dogmatic concerns of the church. Gabler's seminal challenge differs from that of Wrede and R™is™nen because it is simply a call for methodological clarity in the theological enterprise rather than a disparagement of the theologically motivated study of the Bible. Nevertheless, both Wrede and R™is™nen understand themselves to be standing on the shoulders of Gabler. It is important, therefore, to consider Gabler's challenge to the discipline before evaluating the more direct attacks of Wrede and R™is™inen. In order to understand all three thinkers and to put our criticisms of their challenges in historical perspective, it is necessary first to survey briefly the historical roots of biblical, and specifically New Testament, theology. The Early History of the Discipline The development of a 'biblical theology' had its roots in the age-old commitment of the church to govern its theology and practice by the canonical writings of the Old and New Testaments. One of the most important concerns of the Reformation was that the church reform its doctrine and worship so that it might be more faithful to the standards laid down in the Bible. In 1521, Luther's close friend and colleague at the University of Wittenburg, Philip Melancthon, published one of the earliest theological treatises of the Reformation---a brief treatment of important theological topics based on Luther's lectures on Paul's letter to the Romans given in the summer of 1519 and repeated the following year. This treatment of Loci communes rerum theologicarum ('Fundamental Theological Themes') provided a list of important theological topics and then briefly explained the teaching of Scripture, and Scripture alone, on each topic. Melancthon was weary of reading the lengthy speculations of medieval scholastic theologians on Christian theology and wanted instead to discover how the Bible itself, and particularly 'Paul's own compendium of Christian doctrine' in Romans, described the Christian religion. This urge to tap speculative theologians on the shoulder and point them back to the Bible remained a constant theme in the early history of biblical theology as a discrete discipline. Melancthon puts it this way: I am discussing everything sparingly and briefly because the book is to function more as an index than a commentary. I am therefore merely stating a list of the topics to which a person roaming through Scripture should be directed. Further, I am setting forth in only a few words the elements on which the main points of Christian doctrine are based. I do this not to call students away from the Scriptures to obscure and complicated arguments but, rather, to summon them to the Scriptures if I can. As the Reformation matured into Protestantism, however, Protestant thinkers began to refine their theological commitments and to develop complicated theological arguments of their own. In their works, Scripture was often used not so much to set the theological agenda but to demonstrate that the various theological principles that Protestants considered important, and which were now growing increasingly complex, were, in fact, biblical. Those who first used the term 'biblical theology' to describe their theological studies made this proof-texting of preexisting theological systems their goal. A new Protestant brand of scholasticism began to develop with 'biblical theology' as its handmaid. Under the influence of German pietism on one hand and rationalism on the other, biblical theology began to break away from this role as a prop for systematic theology.
Most helpful customer reviews
16 of 16 people found the following review helpful.
A refreshing scholarly work which combines Biblical & Systematic Theology
By Joshua M. Nielsen
Frank Thielman has produced a true gem of scholarship and exegetical work in exploring the theology of the New Testament. While not exhaustive it goes into enough depth to provide the reader with a more than average understanding of the texts in the original languages, the writing style of the author(s), and the cultural context in which the books and letters were written. He is very careful to give detailed outlines and even pick out minutae among the different Gospels to highlight their different specific themes, and then at the end unifies all the unique threads to give an overall perspective. The Epistles are also carefully analyzed to provide the reader with the details surrounding the circumstances and purposes for which each letter was written, in order to help you understand the reasons and methods which the author used in the presentation of their material.
Establishing the proper context in the way that he does helps to explain things such as what may seem like different (contradictory) emphases amongst Paul's letters, while showing in fact that they are not contradictory but make sense in the context of each circumstance the letter was addressing. He also takes a conservative approach, which I approve of, in consulting the accounts in Acts to provide a sufficient historical background in which to view the various Epistles. In his treatment of 1 Thessalonians he does this to explain several elements of why the people in Thessalonica might have been persecuted and why Paul had been "torn away" from them. He weaves the various themes masterfully throughout his treatment of each book, emphasizing their differences to reveal the initial purposes and meaning of the texts in each book while also unifying the various topics in the NT under a coherent view of Systematic Theology. And the compliment of the arsenal of footnotes is more than adequate.
As for the person (reviewer) who noted an exception to Thielman's treatment of justification, by "muddying the difference between justification and sanctification", I do acknowledge that Thielman's approach to some issues is not perfect and I have my occasional disagreements. However even in that case, though somewhat misleading, he does in a way show the close relationship between justification and sanctification. Though sanctification is a life long process and doesn't inevitably assume the Christian will be perfect, it starts at our justification from Christ in which he gives us righteousness which then needs to be worked out. Thus we should "work out our salvation with fear and trembling" (Phil. 2:12). Although the reviewer who pointed that out is correct that there is a difference between the two, yet interconnected. The only other exception that I would note would be his treatment on Romans chapter 7 (which is a controversial chapter among all Christian circles) by seemingly interpreting it as Paul not talking of himself but rather him personifying historical Israel. Though previous chapters had mentioned the experiences of historical Israel there is no reason to read that into Paul's (admittedly difficult) admission of his struggle with sin. So I found that a strange and rather misleading interpretation.
Overall the book is wonderful and in-depth, but as with any Christian book I would always council caution to examine carefully what is being presented. The truth will always stand under intensive scrutiny. We should "test everything, and hold on to the good" (1 Thessalonians 5:21). I myself am writing a book, and while I strive to be thorough with my assumptions and views concerning the Bible I certainly don't expect to have everything 100% right. For that reason I give 5 stars to this book for it has made up in vitality, content, research, and intelligence for any blunders it may have and is largely a true prize of scholarship and theology, reviving the Bible of the day of Jesus and the Apostles and awaking the reader to the power and life that the Christians of the first century had and grew in despite their struggles.
2 of 2 people found the following review helpful.
A Very Helpful Resource
By Doggymcnuggets
Thielman's theology is an extremely helpful resource for pastors & thoughtful students of the Bible. You can read the product description and other reviewer's comments for the specifics on content, doctrinal issues, and such - I will offer my input on how this book is helpful for me. This is one of my favorite sources of background contextual information about and theological insight into the books of the New Testament. Thielman's solid scholarship and firmly evangelical approach are welcome and his book-by-book approach makes this a very usable reference guide. As a pastor myself, I frequently use this book to gain insight on the background context for a particular book of the NT and to get a big picture idea of the theological themes underlying particular books and sections of scripture. There are times when wading through a single volume commentary just isn't efficient and a more concise summary of a book's themes & background is helpful - on those occasions this book fits the bill. There is certainly much to be gained by reading this work as an in-depth look at the theology of the NT as a whole and readers are encouraged to enjoy it as such. But after serving as a primer on NT theology this volume now sits alongside my collection of NT commentaries and supplements them nicely - a really valuable reference source for study and preaching.
4 of 4 people found the following review helpful.
Well Executed Construction of New Testament Theology
By Nate Claiborne
My introduction to Thielman was hearing that he would be the third plenary speaker at the 2010 ETS meeting alongside Tom Schreiner (who has his own NT Theology) and N. T. Wright (who needs 6 volumes to do the trick). I wasn't able to go to the meeting but enjoyed Thielman's article in JETS the following March and even ended up using it in my capstone Romans paper (that argues triperspectivalism solves the New Perspective on Paul issue with evangelicalism). Because of all that, I was curious to see what a NT Theology from Theilman would look like, especially in terms of how he handles Paul's theology. I asked my contact at Zondervan about a review copy, and here we are.
Overview
Of the many ways one might go about constructing a NT Theology, Theilman lets you know in his subtitle the path he chose. After a introductory chapter laying out the issues surrounding the production of a NT Theology, Thielman proceeds by first grouping the writings of the NT into 3 canonical blocks: Gospels/Acts, Pauline epistles, general epistles/Revelation. In the first section, Thielman opens with a chapter on why having a fourfold gospel account is important. He then offers chapters on each Gospel, treating Luke and Acts as a single narrative, before concluding with a synthesis chapter explaining how the four gospels are offering perspective on the one gospel of Jesus Christ.
The bulkiest section in the book is the one on the Pauline letters, but that should come as no surprise. Thielman opens with a chapter on the questions of both coherence and center within Paul's theology. He argues that Paul's theology was coherent and that the center of it is "God's graciousness toward his weak and sinful creatures" (232). Then, like the previous section on the Gospels, Thielman treats the individual epistles in chronological order of their writing. This allows him to develop the center historically and see how it emerges at different points in the span of Paul's ministry. Theilman then finishes up the section with a chapter on the recurrent emphases in Paul's writings and offers a thematic summary of Paul's theology.
The final section of the book, the general epistles and Revelation, is treated by Thielman as a coherent collection of writings rather than a grab bag of New Testament leftovers. Thielman sees unity in these letters in their thematic treatment of heresy and persecution (493-95). He then works through the individual writings in a loose historical order (James - Jude - 2 Peter - 1-3 John - 1 Peter - Hebrews - Revelation) before finishing up with a synthetic chapter exploring the challenges Hebrews - Revelation posed to the dominant first century worldview they were written within.
Finally, Thielman attempts to take all of his synthetic work on the individual sections and unite them together in a closing synthetic chapter. His major synthetic themes are:
The convergence of the human problem and God's answer to it in Jesus
Faith as response to God's gracious initiative
The Spirit as the eschatological presence of God
The church as the people of God
The consummation of all things
Again, no real surprises there, but it takes some serious scholarly work to assimilate all the New Testament teaching into these categories in a way that leaves no stones unturned.
Strengths/Weaknesses
Thielman's work on Paul's theology has to be a major strength of this book. Anyone serious about studying Paul and understanding his theology needs Thielman's book on their shelf. He interacts with the New Perspective on Paul, and while he doesn't fully agree with several aspects, he is not dismissive of it either. There is probably a good reason Thielman was chosen as a third voice at ETS alongside Wright and Schreiner. Even though those scholars are presented as the main "sides" in the discussion, Theilman helps readers recognize there is more to the discussion than simply choosing between embracing Wright or Piper (who was originally scheduled to be there at ETS). If nothing else, his careful work through Paul's epistles and his discussion of Paul's theology as a whole is worth the price of the book.
Another strength is that while Thielman is working with primarily academic sources (doctoral dissertations published as monographs, articles in journals in German, stuff like that), he presents his work in a way that is accessible to most patient readers. While this might be best used as a seminary textbook, I think it could profitably make it in a Bible school classroom. Granted, it is not the most engaging prose. It still reads like a serious commentary through most of the chapters. But, looking through the footnotes, what Thielman offers his readers is much more easily navigated than most of the sources he is drawing from.
Additionally, Thielman's synthetic chapters are a highlight of the book. Some readers may be content to have this book on the shelf as a resource, but even those readers ought to make their way through his opening and closing chapters to each section. I wouldn't have particularly thought of Hebrews - Revelation as having a coherent theme until I read Thielman's case for heresy and persecuting uniting them. As I prepare to teach the NT in class, I will probably find myself returning to my markings in the synthetic chapters.
If I had to highlight a weakness, my first thought is the writing style. I only bring this up because the companion volume on Old Testament Theology (by Bruce Waltke and coming up later this week) has almost a devotional feel to the individual chapters, whereas Thielman's chapters flow like a commentary. To be fair, they flow like a good commentary and are easy to read in a grammatical sense (unlike some commentators). I just found it harder to stick with reading through individual book chapters, but not so much on the synthesis chapters. So, maybe compared to other NT Theologies, Thielman isn't that bad, but compared to Waltke, he is just a bit on the dry side.
Conclusion
Ease of reading aside, I thought this was a great book. That opinion may alter slightly as I start into reading other New Testament theologies (I've already got Beale's in my queue line). But, it won't change dramatically because Thielman still has plenty to offer and his discussion of Paul's theology is particularly excellent. While the material is a bit beyond what I can offer my high school students in detail, it does have its share of insights that will find their way into my class in the spring. Overall, this book is a well structured and well executed construction of New Testament theology that is sensitive to historical development and scholarly insights, while remaining evangelical and Christ-centered in its focus. Serious students of the New Testament ought to give Thielman's book a try!
[A copy of this book was provided to me by the publisher]
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