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In case you haven’t been paying attention, I’ve done quite a bit of reading this past year.

Just how much, you might ask.

Well, unlike last year, I didn’t put together a comprehensive list.

I did however, pick my 12 favorite reads. I’ve seen some other lists floating around online (like herehere, and here), but my list was based on what I read this year (whether or not it came out this year). For the most part they were published this year or last.

I excluded larger books (like An Old Testament Theology and Kingdom Through Covenant) since they are reference works I’ll go back to again whether or not I really enjoyed reading them. Instead, I picked 12 books that I really enjoyed reading (and weren’t just good) and that I might read again sooner rather than later.

You can see them in the picture above, but here’s the list (linking to a review where applicable):

Some notable mentions are books I’m really enjoying but might not finish by the end of the year:

What about you?

What’s on your list of favorite reads this past year?

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Constantine R. Campbell is a senior lecturer in Greek and New Testament at Moore Theological College. He brings a very strong Greek background to this study of Paul as you can see from his previous publications (like Verbal Aspect, the Indicative Mood, and Narrative (Studies in Biblical Greek) and Verbal Aspect and Non-Indicative Verbs (Studies in Biblical Greek) as well as the perhaps more inviting Basics of Verbal Aspect in Biblical Greek).

Overview

In Paul and Union With Christ: An Exegetical and Theological Study, Campbell is conducting more detailed and technical study of Greek, but not without an eye toward theological dividends (much like the previously reviewed Prepositions and Theology in the Greek NT). The book is divided into three sections: the first on introductory matters, the second on exegetical details, and the last on theological conclusions.

In the opening chapter he sets out the approach to his study. After explaining the hazards of assuming too much about what you are theologically looking for in an exegetical investigation, Campbell says:

This study, then, is exegetical-theological, belonging to the discipline of New Testament theology. It will be apparent that this differs from traditional systematic theology in that it begins with textual minutiae and develops through to conceptual big picture; it does not start with the whole, but progresses from one pole to the other (23).

The starting point for Campbell is Paul’s usage of “in Christ,” which he categorizes as an idiom rather than a formula (25ff). He then adopts a “canonical hermeneutic” that treats all the canonical books of Paul, since “this book is not for academia alone. It is also for the church” (28). Campbell then helpfully presents his major conclusions up front, and in this review I’ll follow his lead (29-30):

  • The term “union with Christ” is deemed insufficient to convey all that Paul includes in the theme…To do justice to the full spectrum of Paul’s thought and language, the terms union, participation, identification, incorporation are adopted, in place of previous terminology
  • Certain conceptual antecedants that give rise to Paul’s metatheme of union, participation, identification, incorporation can be found in Jewish theology and the Old Testament, but most profoundly in the words of Jesus, beginning with his words to Paul on the Damascus road.
  • The metatheme of union, participation, identification, incorporation is regarded to be of utmost importance to Paul, yet does not occupy the “centre” of his theological framework. It is, rather, the essential ingredient that binds all the other elements together

To make the case to support these conclusions, Campbell starts by outlining the “state of the union.” Basically, Campbell chronicles every major New Testament exegete or theologian who has published a monograph on the theme of union with Christ in Paul’s thought. After said chronicle, Campbell looks for connecting threads running through the varied viewpoints.

From here, we move to section two which gets us to the meat of the book. At over 130 pages, chapter 3 is nothing if not thorough in its exegetical treatment of every instance of “in Christ” in the New Testament. That’s right, none of the 73 occurrences escape exegetical scrutiny. Campbell helpfully moves through these in terms of categories of thought rather than just starting in Romans and working right on through to Philemon. Helpfully too, Campbell summarizes as he goes so that he is not just providing running commentary on each verse but is also summarizing the findings. For some readers, these summaries may provide the path through the exegetical sections of the book.

Chapter lengths shorten up for the rest of the book. In chapter 4 Campbell turns to the phrase “into Christ,” before looking at “with Christ” and “through Christ” in chapters 5 and 6 respectively. Before finishing out the exegetical section of the book, Campbell offers an intriguing (and very important) chapter on Pauline metaphors. This helps bridge the gap well from detailed exegetical study into theological terrain. Since Paul’s metaphors of “body of Christ” and “bride of Christ” touch on the concept of being united to Christ without using the prepositional language in every instance, Campbell does well to include this chapter in his study.

In the last section of the book, Campbell draws his conclusions together unto theological headings. Each chapter in turn relates the exegetical findings to some important theological consideration:

  • Union with Christ and the work of Christ (chapter 8)
  • Union with Christ and the Trinity (chapter 9)
  • Union with Christ and Christian living (chapter 10)
  • Union with Christ and Justification (chapter 11)

Each of these chapters goes back to the different prepositional phrases and ties them into the theological topic at hand, as well as key metaphorical expressions that were outlined in chapter 7. The proper conclusion of the book is then reached in chapters 12 and 13 where first, Campbell defines “union with Christ,” and then suggests trajectories for future studies using his work.

Strengths/Weaknesses

A clear strength of Campbell’s work is his attention to detail and patient scholarship. It is also a clear example of the importance of starting with close attention to the text of Scripture in order to faithfully do theology. You can see as you read through Campbell’s work that his close attention to what Paul is actually saying leads him to more carefully nuance the understanding we have of “union with Christ.” It also leads him to see it as a web, or “unifying concept.” that holds much of what Paul says together rather than as a “center.”

Another strength is Campbell’s consistent summaries of his work. This can also be a weakness since it leads to some redundancy, especially in the exegetical sections. However, it is better viewed as a strength since it allows readers to know exactly what conclusions Campbell is drawing from his exegetical and theological investigations, and in the case of his introduction, sometimes gives a detailed thesis up front.

Conclusion

Though I haven’t done so here, Campbell’s book invites critical interaction with its contents. He has done the academy and the church a service by writing this book and because of his clarity in expressing his thoughts, he will find readers in both venues. This would make an ideal book for seminary students and pastors, or really anyone who is highly interested in studying the New Testament. If you’re looking for a thorough study in Paul’s theology and his concept of “union with Christ,” this is probably the new go-to book on the topic and will be a great addition to your library.

Book Details

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9781433535826In many ways, Paul Tripp’s Dangerous Calling is a book for people who like lists. I’m fond of lists and Paul Tripp, so it’s only natural I’d love this book. It also helps that it provided a good wake up call for me that changed some negative trajectories I had in my life.

Over the next couple of weeks, I’d like to share some of his lists because a) they are helpful and b) it’s a good time of year to evaluate and make changes in your personal life.

In the opening chapter, Tripp explains the signs a pastor is headed for disaster and then offers a personal anecdote about his own near disaster experience. Theaw warning signs are the first list in the book and rather than list in the first person like Tripp does, I’ll phrase them as diagnostic questions:

  • Do you let your ministry define your identity?
  • Do you let biblical literacy and theological knowledge define your spiritual maturity?
  • Do you confuse ministry success with God’s endorsement of your lifestyle?

The middle question is the perennial struggle for a seminary graduate, especially if you end up in a church context where your training exceeds that of the pastoral staff. I hadn’t quite gotten to the point of equating the two, and even wrote an article distinguishing them before I graduated. Still, it was (is) a constant temptation.

In chapter 2, Tripp explains that his particular story is not unique and time and time again in his pastoral consulting he finds pastors on the same life trajectory.  He basically gives a more detailed account of how a pastor sets himself up for disaster. Titled “Signs of a Pastor Losing His Way,” here are Tripp’s nine roadmarkers (rephrased from third to second person):

  • You ignore the clear evidence of the problem (i.e. answering “Yes” to one of the above questions)
  • You are blind to the issues of your own heart
  • You ministry lacks devotion (i.e. personal, vibrant devotions with God prior to ministering to others)
  • You aren’t preaching the gospel to yourself daily
  • You aren’t listening to the people closest to you
  • You ministry has become burdensome
  • You begin to live in silence
  • You begin to question your calling
  • You give way to the fantasies of another life

For us here in central Florida, a real life illustration of this descent took place when the pastor of a local multi-campus mega church resigned because he had been having a year long affair. It is doubtful that he woke up one morning and decided to start committing adultery, but if you’ll notice the last step in the descent, it’s likely he got to that point at least prior to actually going ahead with cheating on his wife. His church knew of troubles in his marriage as far back as January of 2011 according to a document they put together to address an Orlando-Sentinel article (among other things). You can read for yourself and see how things transpired (and are better off doing so according to the church document instead of the local news) and notice that very little was done to really press into this pastor’s life. His wife even had concerns about the particular former staff member that ended up committing adultery with but he denied the issue point blank and little was done to follow up or press into his heart.

I share all this not to fault this particular church or pastor. I rather look at it as a warning that apart from daily seeking the grace of God in my own life, I could just as easily end up in my own pastoral disaster. In this particular case, it hits especially close to home since the pastor in question was who first got my wife excited about pursuing the Christian faith when she was in middle school (his dad is the pastor of the church she grew up in). He has had a vibrant ministry in many people’s lives, but has now chosen to leave all of that behind to pursue an adulterous relationship. Rather than being exceptional, it is unfortunately all too common, and as Tripp reminds us in his book, is something that we could all experience if in the midst of pastoral ministry we start thinking we’ve arrived and can how do everything on our own.

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Murray J. Harris is professor emeritus of New Testament exegesis and Theology at Trinity Evangelical Divinity School. Before that, he was Warden of Tyndale House, which if you didn’t know (and it’s ok if you didn’t) is a biblical research library in Cambridge, England (I think they need an Orlando extension campus). Despite all that, he is presently chillin in New Zealand, writing books like Prepositions and Theology In The Greek NT: An Essential Resource For Exegesis (and I suppose flying stateside for the occassional intensive class at TEDS).

Overview

Though much of this present work appeared in an earlier, lengthy appendix in volume 3 of The New International Dictionary of New Testament Theology (or as the cool kids call it, NIDNT). However, Harris wants us to know that the publishers didn’t just perform and appendectomy and repackage the appendix for publication on its own. Rather, several important differences set this new book apart (13-14):

  • All of the 17 NT “proper” prepositions are dealt with
  • There are many more verses of significance discussed under each of these prepositions
  • There is a discussion of key repeated phrases that use a particular preposition
  • All 42 “improper” prepositions are briefly treated, with a detailed consideration of seven theologically significant occurrences
  • A classification of the use of prepositions in compound words is included
  • The layout is more user-friendly and a Greek font is used

I’ll come back to the layout in the next section, but in the meantime, I think Harris is right when he tells us that there are four big areas that payoff after given detailed special consideration (the aorist, the genitive, the article, and the preposition). This book takes up that later topic and gives a most thorough examination of the topic.

Before looking at each of the 17 proper prepositions in detail, Harris offers 3 chapters to set the context. First, we get an grammatical introduction to the place prepositions occupy in the Greek language. Then, we get a little more narrow by focusing in chapter two on the distinctive features prepositions have in the New Testament. Finally, before the study gets underway, Harris devotes a brief chapter to the dangers that will need to be avoided as we push forward. Because I know you’re curious they are (39-44):

  • Insisting on classical Greek distinctions
  • Failure to make allowance for a writer’s stylistic variations
  • Disregarding probable distinctions
  • Denying double entendre
  • Neglecting the possible significance of items with prepositions

From here, Harrris is ready to guide preposition by prepositions, working his way in alphabetical order through all 17. Though each chapter does not follow a uniform format, the general flow looks something like this:

  • Basic meaning of the preposition
  • Distinction from related prepositions
  • Notable instances of main uses
  • The preposition in compounds

After covering all 17, Harris takes two chapters to look at prepositions with the verb “to baptize” and then prepositions with “faith” and “believe.” Finally, he wraps with two chapters on improper prepositions. The first catalogues how we classify them as improper, what the improper Hellenistic prepositions were, and then all 42 instances in the NT. The final chapter selects six examples to explain further their exegetical and theological siginificance. And then, we are just left to the indexes.

Strengths/Weaknesses

As devotional bed time reading, this book misses the mark (unless you’re trying to help your wife get to sleep). But, thankfully as a resource for serious students of New Testament exegesis, this book fills a much need niche. Harris devotes about 10 pages to each preposition which means he is offering considerable more space than Wallace in Greek Grammar Beyond the Basics (or just Wallace as the cool kids call it), which is the standard 3 semester Greek textbook. Wallace merely chronicles the different prepositions and bullet points the different senses they may have. Only occasionally does Wallace take a theological rabbit trail. However, Harris gives much more detail to the meanings as well as having an explicit focus on explaining the theological significance.

The only downside to this book, and it really isn’t a downside considering its status as reference work, is that it isn’t a smooth read. I’d hate to see the less user friendly layout. The present work is not that bad, but it more like an expanded outline than a prose treatise on prepositions. That in and of itself is not a downside, but just something you should be aware of lest you read my review and think you’re getting a fireside reading volume when you pick this up.

Conclusion

At the end of the day though, I would readily give a hearty recommendation to Prepositions and Theology In The Greek NT, provided you are the kind of person who a) like theology and b) really likes prepositions. This book isn’t a sit down and read straight through kind of affair. I mean, I suppose you could, but it’s more of an on the shelf resource for you to consult when the time is right (you’re knee deep in exegesis and prepositions are taunting you). But, as a resource, Harris has done as a great service by revising his previously published appendix into a stand alone work showing how even small details like prepositions in Greek grammar can offer huge theological dividends if you’re willing to slown and take the time to spot them.

Book Details

  • Author: Murray J. Harris
  • Title: Prepositions and Theology In The Greek NT: An Essential Resource For Exegesis
  • PublisherZondervan Academic (October 23, 2012)
  • Hardcover: 384pgs
  • Reading Level: Bible School/Seminary
  • Audience Appeal: Pastors and Seminary Students looking an in-depth supplemental to Wallace’s GGBB
  • Gratis Review Copy: Yes (courtesy of Zondervan Academic)

Purchase Info

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Last week, Eerdmans was kind enough to send along Frank J. Matera’s God’s Saving Grace: A Pauline Theology. Usually when I get a book in the mail, I try to sit down and work through the introduction right off the bat. If it just immediately catches my attention (more so than it already did to lead me to request it) then I’ll go ahead and bump it up the queue line.

So, as is my custom, I cracked open Matera’s book to see what he was up to in his Pauline theology. Maybe I just missed this in my other reading, but Matera makes an excellent distinction between “Pauline theology” and “A Theology of Paul.”

“A theology of Paul seeks to clarify and synthesize the theology of the historical figure Paul” (2). If one is attempting this, the scope of study is by definition larger than the letters of the NT since they don’t express the totality of Paul’s theology. Likewise, it is critical to decide whether or not all 13 NT letters were written by Paul. If they weren’t, then they should not be considered as expressions of the man Paul’s theology. Matera notes that “most contemporary authors provide their readers with a theology of Paul” (4).

This explains to some extent why I didn’t really resonate with The Apostle Paul: Four Views. Since it was mainly concerned to give four views on Paul, it was focused on the historical man Paul. Two of the contributors restricted their focus to letters they felt were authentic, and in one case, chose to almost completely focus on historical reconstruction behind the biblical text. Personally, I only think someone educated beyond their intelligence would question Pauline authorship, but that’s just my (strong) opinion (which is to say, I’m familiar with the critical arguments why you would question Paul’s authorship, I just think they are epistemologically silly).

On the other hand, a Pauline theology “seeks to clarify and synthesize the theology embedded in the thirteen canonical Pauline letters” (3). This is more what I’m interested in, since it is focused on synthesizing and understanding the Bible better. There is some level of historical study, but not as much as there is in constructing a theology of Paul. Instead, “a Pauline theology focuses on the theological vision of the thirteen letters that the New Testament attributes to Paul” (4). Since this is what Matera is up to in his book, and I can already tell it’s going to be a good read. Even though Matera personally questions the Pauline authorship of 4 of the 13 epistles (Ephesians and The Pastorals), they are still included in his study because he is seeking to flesh out the coherence of the canonical Pauline letters and though not presenting an ahistorical study (Acts figures prominently), he focused on the text we have rather than the man behind the text.

Keep an eye out for a review later next month, and in the meantime, I’ll keep enjoying Matera’s book!

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