Jude
Southwestern Journal of Theology
Volume 58, No. 1 – Fall 2015
Managing Editor: W. Madison Grace II
By Walter A. Moberly. Grand Rapids: Baker, 2013. Hardcover, $29.99.
Walter Moberly is a Professor in the Department of Theology and Religion at Durham University. He has also written The Bible, Theology and Faith: A Study of Abraham and Jesus (Cambridge: Cambridge University Press, 2000) and The Theology of the Book of Genesis (Cambridge: Cambridge University Press, 2009). In many ways the current work continues along the lines of his Theology of Genesis. He notes in the preface that his work is from the perspective of interpreting the Old Testament as Christian Scripture, leaving himself room for addressing the New Testament as well.
The present work is not an expositional theology of the Old Testament. Instead, he deals with selected Scriptures and selected topics. This format allows him to give more space and thought to some deeper issue in Old Testament Theology. First, the book begins with “A Love Supreme,” a chapter which deals with Deuteronomy 6:4–9. Moberly points out that the chapter builds off of earlier work in three previous articles dealing with the subject matter at hand. In fact, all of Moberly’s chapters are reported to be more developed thinking on topics which he has addressed previously in other places. Second, the topic of “Chosen People” is discussed in view of Deuteronomy 7 and other Old Testament Scriptures. Third, the topic of “Daily Bread” is discussed, beginning with Exodus 16. Fourth, the question, “Does God Change?” is addressed, starting with a discussion of the Hebrew word niham and its occurrences in Numbers 23, 1 Samuel 15, etc. On this question, he concludes that God is both relational and faithful. He recommends these elements be held in tension, rather than be seen as contradictions (143).
The fifth chapter is called, “Isaiah and Jesus.” In this chapter he describes Christian approaches to interpreting prophecy as a long term messianic prediction. Then he spends about fifteen pages outlining his approach to interpreting Isaiah, concluding with the statement, “It thus becomes appropriate to see the selfrevelation of God in Jesus as the supreme realization of Isaiah’s vision of the “the day of YHWH” (179). Chapter 6 is called “Educating Jonah.” Moberly suggests that the book of Jonah exemplifies the problem of truly understanding religious language (182). In this chapter he points out a few proposed citations of other Scriptures within the book of Jonah. Moberly’s contention is that Jonah had misunderstood these scriptures and that the book is meant to point out this very fact. In this way the book functions as a larger caution to prophets in general, much the same as when Jesus told the Pharisees to “go and learn what this means” (209–10). Chapter 7 deals with “Faith and Perplexity,” by discussing the Psalms. Moberly suggests reading these psalms as “faith seeking understanding.” That is to say that these are statements of faith from people trying to live out faith in their practical lives. Eighth, he presents a chapter titled “Where is Wisdom?” He mainly deals with Job 1–2 and 28. Here he concludes that the point in the text is that if one wants to deal well with trials, one needs to live with faith and integrity. In fact, he suggests that wisdom itself is presented as living with faith and integrity (276).
This book’s title suggests that it deals with the entirety of the Old Testament, and in that sense it seems to fail because it only addresses a selection of the Old Testament canon. Yet, Moberly is aware of this and offers the book as a representative discussion of topics in Old Testament theology (1). So, it should be noted that this book is topical or thematic in its presentation rather than expositional. Second, the book views the Old Testament as existing in continuity with the New Testament.
So, while dialoguing with Jewish interpreters, he makes no attempt to read the Old Testament only as the Old Testament. In fact, he frequently looks to the New Testament. Third, there is no central theme, or “center,” to Old Testament theology presented in Moberly’s book. As far as the historicity of the Old Testament is concerned, Moberly implicitly considers it to be historical. For example, he makes the point that Jonah fits the historical picture of an eighth-century prophet, but does not explicitly commit to that view (187). So he allows for a real historical background to the Old Testament at the very least.
This book would have use in the classroom. It is well documented and deals with major scholars in the field, yet it is also readable by students who have a background in Old Testament study. A second or third-year student, and certainly an experienced pastor, could read this book without difficulty. The way in which the book is structured would mean that it would likely need to be supplemented in teaching Old Testament theology. This book would make an ideal source material for discussing theological issues in the Old Testament, but gives no history of the discipline and very little discussion to methodology. Since this book is made up entirely of material discussed elsewhere (though Moberly claims to have further developed those thoughts), those who already own Moberly’s other works should probably pass on this book. However, for those who want an accessible introduction to dealing with theological difficulties in the Old Testament this book would make a good purchase.