Missions Methods and Principles
Southwestern Journal of Theology
Volume 57, No. 1 – Fall 2014
Managing Editor: Terry L. Wilder
By Edward W. Klink III and Darian R. Lockett. Grand Rapids: Zondervan, 2012. 189 pages. Paperback, $17.99.
To begin, this book does not seek to define biblical theology (BT) or to assert what it should be, but rather to describe how BT is understood presently by scholars in the field. The book functions as a sort of survey of the field. Klink and Lockett begin with a cursory discussion of the history of the field, beginning, of course, with Gabler in 1787. They point out that Gabler’s enterprise was a historical one, which divorced BT and systematic theology as well as the Old and New Testament. Next, Klink and Lockett go on to name several issues which must be given attention in BT: the Old Testament’s connection to the New Testament; historical diversity vs. theological unity; the scope and sources of biblical theology; and whether the enterprise is an academic or confessional one.
The book describes five different types of BT. The authors suggest one view them as points on a continuum. At one end of the continuum is the historical and at the other is the theological point of view. While they admit that they have simplified the matter into five parts, they manage to devote a chapter to describing the BT of a scholar to go with each of the five types of BT. The first type of BT, what they label BT1, is called BT as historical description. James Barr is used as an example of this viewpoint. Klink and Lockett point out that Krister Stendahl advanced the idea that BT should be primarily a descriptive project. This position denies the normative nature of BT (31), and confines BT to the academic realm. If BT has any significance for the church it is because the preacher has translated from “what it meant” (BT) to “what it means” (for the church at present). The second type of BT, labeled BT2, is called history of redemption. D.A. Carson is chosen to represent this viewpoint. According to Klink and Lockett, the OT and NT relate because each of them describe redemptive history. This special history provides the theological unity between the diverse historical documents. Some adherents to this view seek to build a theology by examining first the Pauline writings, and then the other writers of the NT to see what they have in common. In this view, the church makes frequent use of the BT constructed in the academy. It is a bridge discipline between exegesis and systematic theology. The third type of BT, labeled BT3, is called worldview-story and is represented by N.T. Wright. Klink and Lockett describe BT3 as assuming the relationship between the OT and the NT exists as a narrative unity. The diversity of the different historical narratives are brought together under the unifying light of Jesus Christ, and therefore connected to the present-day church. The canonical approach is labeled BT4; and, not surprisingly, Brevard Childs is used to illustrate this viewpoint. The idea of canon binds the two testaments together as a unity, and limits the study of biblical theology. The subject is a confessional one, and the sources are the text of the canon and nothing else. Finally, theological construction is labeled BT5 with Francis Watson chosen as its representative. Precedence is given to the NT in study and in finding a unity in BT. The confessional nature of the enterprise is non-negotiable.
This book accomplishes its purpose of providing a short overview of different approaches to constructing BT. This work is suited for use in teaching a beginner level course on BT. This is not a reference work, but an introduction. In light of this, Understanding Biblical Theology is much more up to date than Hasel’s Basic Issues in the Current Debate but accomplishes the same sort of purpose which is to give one a framework for understanding contemporary BT. While Klink and Lockett’s work is not for an advanced audience as is Brueggemann’s Old Testament Theology: An Introduction; it is more useful for understanding contemporary approaches. Klink and Lockett are not concerned much with approaches to BT in history, as only five pages deal with historical development of the discipline. In fact, the work seems to cater to those who want to engage biblical theology for preaching and teaching rather than rigorous historical study. One would expect an introductory text to include more of a historical discussion than is given, though certainly less than Hayes and Prussner’s Old Testament Theology. One glaring weakness is a lack of attention given to John Sailhamer in the section on the Canonical Approach (BT4), who certainly contributes to that discussion. Furthermore, the five viewpoint approach as presented makes it difficult to understand where someone like Walter Brueggemann’s Theology of the Old Testament fits into the continuum between the historical and theological views. Furthermore, postmodern approaches to BT such as Leo Perdue’s Reconstructing Old Testament Theology do not quite fit into the historical description view of BT1, though it appears to be the closest fit. In spite of these weaknesses the work of Klink and Lockett functions well as an introductory text and can be recommended as such.
