Discipleship
Southwestern Journal of Theology
Volume 50, No. 2 - Spring 2008
Managing Editor: Malcolm B. Yarnell III
By Markus Bockmuehl. Studies in Theological Interpretation. Grand Rapids: Baker Academic, 2006. 297 pages. Paperback, $22.00.
Markus Bockmuehl is a professor at Oxford University. His complementary interests in New Testament studies and early Christian studies contribute to the central points of Seeing the Word. In order to appreciate the central points of Seeing the Word, the reader needs to appreciate Bockmuehl’s underlying concern for creating a new way forward for New Testament studies. He is concerned about two types of narrowness that tend to undercut the ability of scholars to attend to what the New Testament says, and to do so in dialogue with a wide array of other scholars. The first type of narrowness claims that “Christian confessional and theological convictions have no place in serious study of the Bible” (76). This is a well-represented position among those who labor in the academic study of the Bible, especially in secular university settings (55–56). The second type of narrowness is a single-minded focus on a uniquely Christian, theological interpretation of Scripture that has difficulty hearing contributions from those who do not share the same Christian or theological convictions (59). Bockmuehl’s point is that one aspect of Scripture is its role as “public truth.” Because it is “public truth,” it is desirable to create “a credible rallying point around which secular, Jewish, and Christian approaches to the New Testament” could “meet for discussion and debate about the Christian claims” (59).
Bockmuehl then goes on to set up two proposed areas of focus that could lead to a helpful discussion about what the New Testament actually says and allow for the input of an array of scholars (61–74). First, it would be helpful to focus on “effective history,” which means focus upon the ef- fects of the New Testament, especially on its earliest readers (65–66). In other words, beginning from the early church, what effects did the New Testament have upon those who received it? Second, it would be helpful if those engaging in conversation about what the New Testament says were to agree to read the New Testament together with a focus upon what the New Testament says to its implied readers. Its implied readers view the New Testament as truthful and authoritative, because they have become “Spirit-filled” Christians who are part of the church (69–72). Even readers who are not Christians can contribute to this discussion of what the Bible says to its implied readers (73). He recognizes that this calls for a “distinc- tion between interpretations that seek to hear and expound the text and those that intend primarily to subvert it, whether doggedly or glibly” (74). In chapters two through seven, Bockmuehl seeks to clarify and dem- onstrate how these two areas of focus for New Testament study are both defensible and fruitful for interpreters. His examples include an overview of the way these two approaches show up fruitfully in the contributions of E.C. Hoskyns to the study of the Gospel of John and to New Testament theology (chapter 5).
Bockmuehl’s work provides three important benefits for believing interpreters of the Bible. First, he reminds believing interpreters of the important contributions that can be made by those who are willing to interpret the New Testament in line with the presuppositions of its first primary audience. Second, he also reminds us that believing interpreters have gone before us and that we can learn from them, both positively and negatively. Third, he encourages believing interpreters to realize that it would be fruitful for the study of the New Testament for them to invite others to read the New Testament like a believer would. Other important benefits of Bockmuehl’s book for all interpreters include its positive dispo- sition toward New Testament theology and toward a healthy relationship between good theology and good exegesis.
