Thielman, Frank. Theology of the New Testament: A Canonical and Synthetic Approach. Grand Rapids, MI: Zondervan, MI, 2005.
Frank Thielman is Professor of Divinity at Beeson Divinity School. His other works include Paul and the Law: A Contextual Approach, Philippians NIVAC, and the Ephesians chapter in Commentary on the New Testament Use of the Old Testament. In recent years the Evangelical world has had a number of new New Testament theologies, including Thielman’s, Thomas Schreiner’s and I. Howard Marshall’s. Schreiner’s as well as Ladd’s classic work treat the theology of the New Testament topically, while Thielman and Marshall’s treat each book individually. In addition to his book by book approach, Thielman is clear that he is writing to present a theology of the New Testament itself, and not early Christianity. This does not preclude his use of historical and cultural exegesis, but does plant him in, as Waltke’s OT volume did, in the Evangelical and broadly reformed tradition.
In the Introduction, Thielman provides an less than adequate history of the discipline from its development through modern interpreters such as Gabler, Wrede and Raisanen. In addition, two smaller sections on the role of theological unity and another on history’s role in the theology of the New Testament complete the first section.
The following sections are divided into the standard corpra of the New Testament: “Gospels and Acts”, “The Pauline Letters” and “The Non-Pauline Letters and the Revelation to John.” Before the individual Gospels, there is a good chapter on the problem and importance of four different witnesses and a concluding chapter discussing their combined witness. I am glad to see Thielman work through Luke and Acts together. I have said many times before, that in my understanding one is not finished reading Luke until they have also read Acts and to read Acts without Luke is to read the conclusion of a mystery novel without knowing the characters or plot. Thielman seems to agree and offers a good treatment of Luke and Acts together. In each book a standard treatment of the Gospel’s main theme and devices are explained with relative clarity.
As with the Gospels, the section concerned with the Pauline corpus begins and ends with a summary chapter with each book receiving not only a topical theological discussion, but a well crafted explanation of the each letter’s argument. In the opening chapter “The Coherence and Center of Paul’s Theology”, Thielman falls victim to the trap of looking for a “center” of Paul’s theology. Many have pointed out before that such a task will either be reductionistic or so abstract that it does little to distinguish itself much from the center of the NT or the Bible as a whole. With his “God’s graciousness towards his weak and sinful creatures” (232), Thielman is firmly in the later.
The final section on Catholic or General letters, again follows suit with opening and closing summary chapters and a good discussion of theology and argument throughout each book. I found the two summarizing chapters here to be the most helpful and informative with the first searching for a theological unity between nine different letters authored by five very different men.
In criticism, I would have liked to have seen a fuller discussion of the history of interpretation in regards to developing a New Testament theology. The magisterial work of Ladd that has and still does effect many interpreters understand NT theology was not given a mention. While I am happy to see Thielman write in the book by book format (as the topical style is well covered by Ladd and Schriener), I would have like to have seen more of a discussion on the continuity and or diversity of the theological themes. Other than the final concluding chapter, which seems to act a summary of all NT theological themes, the reader may be left wondering: How do Paul and John’s Christologies complement or contrast each? How does the eschatology of Matthew differ or agree with Paul’s description of the ages? Without such a discussion the reader is left to try to piece most these together on their own. Nevertheless, this volume does give a good discussion of theological themes and agendas of each NT author. Used alongside a more synchronic approach (and here I still prefer Ladd over Schriener), this book would be useful in most evangelical college classrooms and church study groups. Once I finish Marshall’s volume, I can make a more specific recommendation.