Big Week for the Harmons

On Friday (7/28) of this week (which also happens to be my 33rd birthday) we will be closing on our new house in Indiana, and then the following Monday (7/31) we will be moving to Warsaw, IN. In light of this my blogging will be sporadic at best, but once we're settled I hope to be more active again.

Keep checking in ...

Relationship between Biblical and Systematic Theology

Recently I've had a couple of conversations in which the relationship between biblical and systematic theology came up. One of the criticisms that is often levelled against those who emphasize biblical theology is that it is done to the neglect of systematic theology. While this may be fair in some cases, I do not think it is an accurate assessment of most who do biblical theology.

So how then would you explain the relationship between biblical and systematic theology? How do they contribute to one another? What contributions does biblical theology make that systematic theology does not, and vice versa? And is it possible to do both well at the same time or must they remain distinct at all times?

I have my own thoughts, but I want to hear from you.

Key Biblical Theological Themes

Tomorrow I begin teaching a course on Biblical Interpretation and Communication for Campus Crusade staff. One of the major emphases in the course is helping students to identify key biblical-theological themes in the particular passage they are working in so they can connect their passage to the larger canonical witness. Of course, one of the challenges we face is that for those who are new to such an approach, it can be quite challenging to identify those threads.

Consequently, I'd like to help them by giving them some suggested threads that are rather common in Scripture. Those of us who have done this for a whole can sometimes forget that it has taken us a while to get to the point where we immediately recognize such threads. So I'll get our discussion started by suggesting the themes of prophet, priest and king, all of which find their fulfillment in Christ. In other words, when working in an OT passage one thing to consider is whether any of the references to a prophet, priest, or king in some measure point forward to the ultimate prophet, priest, or king Jesus Christ. Sometimes that pointing forward is done in a negative way; in other words, the failures of a particular prophet, priest or king point forward to the need for a prophet, priest or king who does not fail (e.g. Saul in 1 Sam).

Another example would be the theme of God's presence with his people, be it mediated through a tabernacle, temple, his incarnate Son, or the people of God. Recognizing such a theme enables one to make helpful connections across the canon.

So what other key biblical theological themes or threads are so pervasive or pivotal in Scripture that knowing them opens one up to the ability make key connections to different parts of the Biblical story?

Job News

I am excited to report that today I officially signed a contract for the position of Associate Professor of New Testament Studies at Grace Theological Seminary in Winona Lake, Indiana. Our family is excited about this ministry opportunity, especially the chance to train and equip pastors and missionaries to encounter Christ through the Scriptures.

The next 5 weeks will be full of details such as moving and the like. But we are so grateful to God for providing this opportunity. For the past ten years we have sensed that God was leading us in this direction, and to now come to the fruition of that calling is a joy that defies expression. It is no exaggeration when I say that I still am overwhelmed with how good God has been to us and how undeserving we are of his grace in calling us to this ministry.

I also trust that despite my teaching and writing responsibilities I will be able to continue our conversation on this blog.

The Role of Historical & Exegetical Background in Interpretation

Lately I've been reflecting on the place of the role that knowledge of background material plays in interpretation. In particular I have in mind the issue of Jewish exegetical traditions and interpretation of certain NT passages. One example that comes to mind is Paul's reference to the rock following the Israelites in the desert in 1 Cor 10. On the surface the reference seems quite strange; but if one knows of various Jewish exegetical traditions about that rock Paul's reference becomes more understandable, even if it remains striking.

The point I want to raise is the necessity of such background knowledge for understanding Scripture. On the one hand, my own work has revealed the value of understanding such exegetical traditions for illuminating Paul's own use of the OT. But on the other hand I firmly believe in the perspicuity (i.e., clarity) of Scripture and want to affirm that those who lack the opportunity of graduate education are entirely capable of understanding God's Word.

Perhaps the answer lies in asserting the general clarity of Scripture in its essential message and content while maintaining the value of background studies as providing a richness and depth to that essential message. One of the questions I was asked in my dissertation defense was something along the lines of "If Paul's use of Isaiah in Galatians is not essential to understanding Galatians, what is the value of your research?" The question was asked in a good spirit and in no way attacking. My answer (one that I am still thinking through) was that although Paul's basic message in Galatians is understandable even to those who do not notice the repeated allusions and echoes of Isaiah, the depth and richness of that message cannot be fully appreciated without recognizing Paul's profound engagement with Isaiah (esp. chs. 49-54).

So what say you?

Where's Matt?

As is obvious from the lack of any posts from the past three weeks, life has been extremely busy. So I wanted to give a very brief update. The past few weeks have been filled with dissertation revisions, travel, and many other things. Most significantly, however, is the very strong prospect of me taking a NT teachin position for the upcoming school year. Until it is completely official (i.e. I have signed a contract) I won't mention where, but it is a position that I am excited about. I have made two trips to the school, moved through the interview process, and now await final confirmation, which hopefully should happen by the end of this month. In light of this we are handling all of the logistics of house buying (we found a GREAT house), moving, etc.

Oh, and by the way, did I mention that I'm leaving Wed to teach for Campus Crusade for Christ for 4.5 weeks?

So if you think of it, ask for God's sustaining grace and blessing during this exciting but challenging time for us!

Recommended Resource: Dictionary of Biblical Imagery

A resource that I have found helpful in identifying biblical theological themes across the canon is The Dictionary of Biblical Imagery, edited by Leland Ryken, James C.Wilhoit, and Tremper Longman III. After an introductory article covering topics such as image/symbol/metaphor and literary conventions, the rest of the volume contains articles on a wide variety of topics, ranging from Aaron's Rod to Zion. The vast majority of the articles that I have read appear to be well written and full of biblical references so that one can trace the theme throughout Scripture. There are no bibliographies attached to the articles, but the subject and scripture reference indeces are extremely helpful for quickly checking where a particular passage you are interested in is mentioned. Although it retails for $45, Westminster Theological Seminary Bookstore has it available for just $30 (follow the link with the name of the book above).

Have any of you found this resource helpful?

Handling the Intertestamental Period in the Biblical Story

One of the relatively unique features of The Drama of Scripture is the fact that it devotes an entire chapter to the intertestamental period. Reading this made me wonder how to best treat this 400 year "gap" in the biblical storyline as presented in Scripture. What elements are necessary to mention in order to help people recognize that nearly 400 years of history and hope transpire between the last chapter of Malachi and the first one of Matthew? And how does one do this succinctly and yet competently?

Recommended Resource: The Story of a Kingdom

I have just been notified of another excellent website that seeks to explain the Bible by walking through the storyline; it's called The Story of a Kingdom. The niche of this particular site is its orientation towards a simple and understandable presentation of the Biblical storyline with a view in particular towards those who have English as a second language. Available on the site are three resources available for pdf download: (1) The Story of a Kingdom, a study guide that walks through the Biblical story including questions, diagrams, etc. useful for group of personal study; (2) The Story of a Kingdom book, a shortened version of the study guide written to read more like a book; and (3) a Powerpoint presentation that overviews the entire curriculum.

Although I have not read the materials extensively, my initial examination reveals an excellent resource. The author is Jonathan Gibson, one of the editors of the Beginning with Moses website I have previously mentioned. I look forward to digging deeper into this resource and trust it will be helpful to others as well. I have now added a link to this site on the sidebar to the right.

Essentials in the Biblical Storyline Part 3 - Promise (Gen 4 - Mal 4)

In some ways this might be the most difficult chapter of the biblical storyline to condense neatly and succinctly since it covers the time from the fall to the advent of Christ. The OT is filled with significant promises, covenants, events, etc. that ar important for the biblical storyline, but as you think of the big picture which one are especially crucial for understanding the storyline?

Think in terms of promises, covenants, specific figures, events, etc.

Essentials in the Biblical Storyline Part 2 - Rebellion (Gen 3)

Continuing in our series of walking through the main sections of the biblical storyline, today I want to focus on the Fall in Genesis 3. What elements of this passage are crucial for understanding the biblical story? Again, think in terms of what we learn about God, humanity, the world, etc.

Essentials in the Biblical Storyline Part 1 - Creation (Genesis 1-2)

Recently I 've been reflecting on the essentials of the biblical storyline as I prepare to teach an biblical interpretation and communication for a parachurch organization this summer. In order to faciliate my thinking, I've begun working through the key movements and asking myself the question: "What does a person need to grasp from this particular chapter in the biblical story to ensure they understand the rest of the story and themselves properly?"

In light of that, I'm beginning with the Creation account in Genesis 1-2. What aspects of these chapters would you regard as essential for a person to understand the story of Scripture and the story of their own lives? In particular I am thinking about truths about God, human beings, the world, etc. that emerge from Genesis 1-2. So what would you highlight?

The Gospel Pattern of Practice Rooted in Doctrine

Tonight in my weekly Bible study we'll be looking at 1 Peter 2:18-25. As I've studied this passage this week, I've been struck again by how often the NT authors explicitly root their ethical instruction in specific aspects of the gospel. For example, here in 2:18-20 Peter exhorts servants to be submissive to their masters, even if it means suffering unjustly. Then in 2:21-25 Peter roots this endurance of unjust affliction in the example of Christ, leading him to make six statements about Christ did or did not do:

1. Commited no sin
2. No deceit found in his mouth
3. Despite being reviled did not revile in return
4. Despite suffering did not threaten
5. Entrusted himself to the one who judges justly
6. Bore our sins on the cross

This leads then in 2:24 to a purpose statement: so that having died to sin you might live to righteousness.

So note the gospel pattern here: (1) exhortation to specific actions; (2) foundation in some aspect of the gospel. I think this pattern underlies all of the ethical instruction of the NT, even where the gospel foundation is not explicitly stated. In those cases, though, I believe we are required to make the connection in order to truly understand how to live out the commands of Scripture.

And as one final note, I have once again been struck by oour amazing Savior, who did all of this. Who among us can be sinless for even one day, or perhaps even one hour? Who among us never deceives with our speeh? Who among us does not return insult for insult? Who among us does not offer threats? Yet Jesus perfectly embodied these impossible traits. How can our hearts be cold towards one who is so amazing in his sinless perfection?

Help for a Classical Music Neophyte

Although I enjoy classical music, I am woefully ignorant about it. At this point, my knowledge and exposure is pretty limited to Mozart, Beethoven, Handel, Tchaikovsky and Bach, but even my exposure to them is rather rudimentary. So I am turning to others to assist me in expanding my classical music horizons. The recent gift of a 60GB video IPod as a graduation gift has fueled my desire to expand my classical music library, so what suggestions do those of you who have more knowledge than me ( = just about anybody) for where to begin adding to my collection?

The Role of Faith in Politics & Society

Andrew Sullivan writes an interesting piece on the intersection between Christianity and political involvement. In light of our recent post on 1 Peter 2:13-17 (see below) and the God-ordained role of government to restrain/punish evil and praise the good, how do you evaluate Sullivan's argument?

NOTE: I would be particularly interested in the perspective of our readers who are outside of the U.S., as I am guessing they might have some particularly helpful observations that Americans at times may be blind to.

Blogging Hiatus

This weekend is graduation for me here at Wheaton, and with all of the family and friends in town to celebrate, I will be unable to post anything again until at least Monday. I will, however, occasionally check in and see what's going on, so please feel free to continue posting comments. Have a blessed weekend.

Drama of Scripture: Act 2 - Rebellion in the Kingdom

This morning I read Act 2 - Rebellion in the Kingdom in Drama of Scripture. Given the title of the chapter I expected to find rebellion against God as the central motif in the chapter, but was surprised that the word rebellion did not occur anywhere in the chapter. To be sure, the term mutiny is used. But the central term that emerges is autonomy, defined as "choosing oneself as the source for determining what is right and wrong, rather than relying on God's word for direction" (43).

While not in any way denying that autonomy is an excellent way of expressing Adam and Eve's sin, I guess I was anticipating more discussion of the fall in terms of God's vice-regents / stewards rebelling against their commission from Gen 1:26-31 and instead asserting their own authority to rule as they saw fit (which is certainly an expression of autonomy.

This relates to a second observation. Great emphasis is placed on the horizontal dimensions of sin, and although the vertical dimensions of sin are mentioned (and even described as fundamental), the amount of discussion of the horizontal effects of sin has the subtle of effect of making them seem more important. Related to this is the very brief and almost in passing reference to God's judgment on Adam, Eve, the serpent, and the ground, something I would have liked to see more discussion of. One of the things that Gen 3 clearly highlights is that as his creation we are responsible / accountable to God, and I think establishing that fact as early in the story as possible is very important.

Final observation - given the importance of this act for the entire storyline I was a little surprised that it only received four pages; I would have expected and hoped for more.

Of course, I should mark these comments as provisional, subject to revision as I continue through the book. Perhaps these are lines developed as the book progresses, and I am aware that one cannot do everything in a book this size. But I wanted to get some initial thoughts out there. So what think you, esteemed readers?

1 Peter 2:13-17

In the weekly Bible study that I lead, I am teaching through 1 Peter. This week I will teach through 2:13-17, a section that speaks about the Christian's obligation to submit to government authorities and the place of government within God's created order. One of the things that I always seek to do is trace the biblical-theological roots of the (or one of the) major themes in the passage. So with respect to tracing the biblical theological roots of the obligation to submit to government authorities and the role of government, what key passages would you draw upon and how would you trace them out? The obvious parallel is Rom 13:1-7 (though there are some differences between the two passages), but I'm thinking primarily of the OT and canonical roots.

I've already taken my stab at it, but I want to see your efforts before I share mine at some point. So, readers, how would you trace the biblical theological roots of submission to government authority?

The Drama of Scripture

A friend of mine was kind enough to purchase for me a copy of The Drama of Scripture by Craig Bartholomew & Michael Goheen. He has asked me to read and evaluate it. So in the next couple of weeks I hope to make some posts on aspects of the book I find interesting. But in the meantime, have any of you read it? What was your take? What things should I be looking for as I read?

Wheaton Ph.D. Program

Several of you have asked me to post on the Wheaton Ph.D. program that I am on the brink of finishing, and now seems like an appropriate time. The program itself is only 4 years old, and I will be the 3rd graduate from the program. It is designed as a hybrid between the standard North American program in which one does two full years of coursework and then a dissertation and the British model in which you move straight to dissertation work. The result is a requirement of about 1/2 to 1/3 the amount of coursework of a NA program, but an emphasis on beginning dissertation work immediately. The intention is for students to finish in 3-4 years.

Strengths - The quality of the mentors is top notch, as a glance at the website will show. The small size of the program (only 6 admitted each year; typically 2 each in OT, NT, & systematics) means focused attention from your mentor and a close knit community within the program. It also enables Wheaton to fully fund your tuition and offer an $8,000/yr stipend in return for about 8 hrs/wk of work for a professor. On that front, it may be the best deal in evangelicalism. There is a strong emphasis on integration across the disciplines, and in the admissions process they look for dissertation ideas that focus in one area but significantly interact with other disciplines as well. In particular this program is establishing a reputation for doing work on the use of the OT in the NT.

Potential Drawbacks - In addition to it being difficult to get in, the attempt to be hybrid between NA and British models can result in feeling a bit squeezed at times. They are still working through some of these issues, and because it is a new program they are still working through various issues in the program. The stipend is guaranteed for only three years, though there is the possibility of getting it extended for a fourth year. Something else to consider is that since the program is almost brand new, it is hard to know how a Ph.D. from Wheaton is perceived within the academy when searching for a job. I have yet to hear anything negative, butw who knows what is said behind closed doors.

Advice - If you are interested in learning more about studying at Wheaton, feel free to ask questions here or email me. I would recommend making contact with the particular professor you might be interested in studying under here at Wheaton and discussing potential dissertation topics to see what catches their interest.

In sum, I think Wheaton is one of the premiere Ph.D. programs within evangelicalism, and if you are interested in doing doctoral work, this is a place you need to consider.