Biblical Theology in the Life of the Church: A Guide for Ministry

by Michael Lawrence, Thomas R. Schreiner (Foreword)

Biblical theology is taken down from the shelves of misunderstanding and neglect and placed in pastors' hands as the practical, everyday tool it is. Capitol Hill Baptist Church associate pastor Michael Lawrence contributes to the IXMarks series as he centers on the practical importance of biblical theology to ministry. He begins with an examination of a pastor's tools of the trade: exegesis and biblical and systematic theology. The book distinguishes between the power of narrative in biblical theology and the power of application in systematic theology, but also emphasizes the importance of their collaboration in ministry. Having laid the foundation for pastoral ministry, Lawrence uses the three tools to build a biblical theology, telling the entire story of the Bible from five different angles. He puts biblical theology to work in four areas: counseling, missions, caring for the poor, and church/state relations. Rich in application and practical insight, this book will equip pastors and church leaders to think, preach, and do ministry through the framework of biblical theology.

Genres: Theology, Christian, Church, Nonfiction, Biblical Studies, Christianity, Biblical

240 pages, Paperback

First published March 24, 2010

About the author

Librarian Note: There is more than one author in the Goodreads database with this name.


MICHAEL LAWRENCE is senior pastor of Hinson Baptist Church in Portland, OR. He earned a PhD in church history from Cambridge University and an MDiv from Gordon-Conwell Theological Seminary. He previously served as associate pastor at Capitol Hill Baptist Church with Mark Dever. In addition to his books, he's contributed to Why I am a Baptist, edited by Tom Nettles and Russel Moore, and Sex and the Supremacy of Christ, edited by John Piper and Justin Taylor. He's also written for the 9Marks Journal, Christian History Magazine, dating advice for Boundless E-zine, and is a contributor to Preaching Today. Married, with five children, he loves jazz, indie rock, and exploring the Pacific Northwest.

Reviews

[Brian Pate · Rating 4 out of 5]

This book is about far more than biblical theology. While Lawrence provides an excellent treatment of everything he discusses, I think it would be more usefully divided into two separate books, one on hermeneutics and the other on the story of the Bible.

The first half of the book is the most helpful manual on hermeneutics I've come across. I will refer to it again for personal use and for teaching others.
- Bibliology (intro)
- Exegesis (ch. 1)
- Biblical theology (chs. 2-3)
- Biblical vs. systematic theology (ch. 4) - very good!
- Systematic theology (ch. 5)
- Application (ch. 11)

The second half told the story of salvation tracing different themes throughout the Bible: creation (ch. 6), the fall (ch. 7), love (election, ch. 8), sacrifice (ch. 9), and promise (ch. 10). It was good material; it just felt like it was originally meant for another book.

His final chapter seemed unnecessary (ch. 12). He tried to show that "everything in the life and ministry of the local church is affected by a proper use of biblical theology" (199). But it just seemed like hot issues he happened to be thinking about at the time. Lawrence believes biblical theology leads us to standardize wedding vows (?!, p. 200) and steer away from multiple church sites (201). He uses BT to argue against "missional" churches (205) and to argue for a narrow view of the mission of the church (210). I'm not saying he's wrong; it just seemed unhelpful to bring up a bunch of controversial opinions at the end of an otherwise wonderful book.

This book is a helpful manual on interpreting Scripture + the story of God's love shown through themes in the Bible. It's a very useful book, but it's not just about biblical theology.

[Todd Bryant · Rating 4 out of 5]

Good read. Lawrence does a really good job of distinguishing between Systematic Theology (which we generally mean when we speak of theology) and Biblical Theology. They aren't the same, but they are related. He stresses the need of seeing God's big picture—that is, the Bible's big picture.

Here's a concluding thought by the author: "As we thought about earlier, biblical theology as a discipline is a way of reading the Bible, a hermeneutical strategy that refuses to turn God’s story into life’s little answer book, but rather recognizes it as the grand story that gives our stories meaning."

Certainly, without some understanding of the metanarrative of God's Word, our systematic theology cannot be correct. When we focus in on something repeatedly without any thought of the whole storyline of Scripture, we're bound to end up overemphasizing that point.

There are a few positions that the author and I differ on. The one that is most obvious in this book is eschatology, since we are talking about the chronology of Scripture. That said, it isn't Lawrence's applications that are the point here. It's the place of Biblical Theology in ministry.

[Christian Barrett · Rating 5 out of 5]

Lawrence provides a helpful introduction to studying and teaching the Scriptures. He does so by first providing tools for studying the Scriptures and insight into the biblical meta-narrative. Second, he provides examples for how the tools are applied.

[Evan · Rating 3 out of 5]

saying that you can't get much better than grudem's st is criminal

[Ryan Cable · Rating 4 out of 5]

Hard to read. Really gotta use the brain for this one, no funny business. Great things to say about how systematic and biblical theology tie together and how to use them to exposit God’s word.

[Neil Kruger · Rating 4 out of 5]

I was genuinely conflicted to rate this book. There are parts that are absolutely fantastic, but at other times, because of the style of the book, it dismisses or misrepresents alternative options, which, if you disagree with the author, is really troubling, but if you would agree with the author, it would go unnoticed.

The good certainly outweighs the troubling and there are sections of this book that I will definitely return to in the future. The reason being that it is a book primarily directed toward pastors, teachers and those in ministry. It succeeds in its attempt to show that biblical theology is a vital tool in all facets of ministry. It also succeeds in demonstrating that an organic connection exists between biblical theology, systematic theology and pastoral theology. The genius of this book is that it is incredibly practical whilst not neglecting the underlying hard work it takes to read, understand and apply the Bible.

Section 1 is directed to giving the reader exposure to the preacher's toolbox. Introductory chapters on exegesis, biblical theology and systematic theology are all helpful. Packed with helpful definitions, these chapters are a solid foundation for the rest of the book. Given that much of the book focuses on constructing a biblical theology, the chapters on covenants (even if you do not agree fully), epochs, canon, prophecy, typology and continuity serve as an important guide to this end.

Section 2 puts biblical theology on display by exploring creation, the fall, love, sacrifice and promise. These chapters include systematic theological reflections as Lawrence puts his thesis to the test and is largely successful.

Section 3 highlights through case studies how biblical theology can be used in teaching and preaching (probably the chapter I enjoyed most) and within the context of the local church in areas such as counselling.

As is often the case with authors from the theological perspective Lawrence stems from, this book is written with clarity and conviction. This bleeds through the pages, but also gives rise to some of the troubling aspects. When clarity and conviction are combined with assertions/conclusions taken for granted it can easily lead to a dismissive attitude towards alternatives even if this is not the author's intention. By no means should we sacrifice conviction and clarity, but a good dose of charity is always welcomed.

I have no doubt that Lawrence can thoroughly argue for the views he takes and that this book was never intended to be a monograpgh; it is only an introduction to the usefulness of biblical theology. Still, it often seemed like the biblical theological considerations were squeezed into predetermined systematic conclusions, especially when it comes to applying continuity/discontinuity. More has to be done to my mind to develop a disciplined framework for applying continuity/discontinuity, otherwise this can be arbitrarily applied to arrive at conclusions already decided on.

Additionally, it is troubling that Lawrence speaks of the 'biblical theology gospel' and the 'systematic theology gospel'. According to Lawrence the 'biblical theology gospel' is bad news and not good news for the sinner. This is a textbook false dilemma for the gospel as revealed in scripture not only points to the reign of the Messiah as judge, but also that the coming of the King brings deliverance from sin, evil and death.

These issues though are minor in relation to the impact of the book as a whole. Lawrence has written a very readable introduction on biblical theology, he has demonstrated its usefulness in ministry and this should get everyone excited about biblical theology.

[Aaron Garness · Rating 5 out of 5]

Helpful and Clear

Great primer for those wanting to know more about Biblical Theology. I appreciated the various examples the author went through demonstrating his use of Biblical theology.

[Scott · Rating 3 out of 5]

3.5 - a really good coverage of Biblical theology and it’s practical use in ministry and teaching. It’s helpful to read these kinds of books periodically to help remind me of how to do this well… it’s a challenge.

[Jacob · Rating 2 out of 5]

Had to read this book for a class. Decent categories, but totally disagreed with his conclusions at many points. Also, Grudem’s systematic is recommended as the best ST one can get?… stab me in the eye with a dull pencil…

[Jordan Shirkman · Rating 4 out of 5]

A solid and practical introduction to biblical theology with plenty of examples and engaging stories.

[Daniel · Rating 5 out of 5]

Short Summary and Review:

This is a book for people in local church ministry, all of whom must apply theology to the needs of the people. As church leaders, "our theology determines the shape and character of our ministry" (14). To have healthy churches, our theology must be sound. This book specifically focuses on the discipline of biblical theology applied to ministry. Biblical theology examines the unified story of the Bible. Lawrence argues that biblical theology is the "most practical thing" and "the most important tool" for ministry (15). Every person is a theologian, and thus ministry is inherently theological. And ministry ought to be Word-centered. Biblical theology is crucial for distinguishing between God's words and our own.

The Bible is the most central tool we have for ministry. How we use it in ministry points to our understanding of it. The Bible is more than "life's little answer book" (25) or merely the story of individual salvation. Biblical theology helps us understand the true nature of the Bible and also lays groundwork for systematic theology (while not being inherently prior). Accurate biblical theology "allows you to speak powerfully from God’s Word into the lives of people" (26).
Biblical theology is eminently practical because it gives us theological vision for ministry. We see the story of the Bible and we see our story within it. Bad theologies are not "simply the misreading of a verse, but a misunderstanding of the whole story of the Bible, and therefore a misinterpretation of the story of [one's] own life." (216) Getting this theological vision we need for ministry is not had by reading only one book. Habits or Bible reading and study need to change so that the whole picture remains in view.

I appreciate the emphasis in this book on using biblical theology and systematic theology for ministry. That, in fact, ministry is inherently built on these two. It is not a question of whether you will apply theology to ministry, but whether you will do so well or poorly.

This is a book abounding in really helpfully explained principles that are then illustrated with examples of biblical passages about which Lawrence gives tremendous insight.

One thing I find a bit strange is that the introduction clearly conveys a focus on pastors as the intended audience of the book (while including others as well), and then chapter 1 reads like an overview of hermeneutics for lay people. And then the vast majority of the book reads like it was intended for the average church member. Only occasionally after the introduction are pastors even mentioned, although sometimes Lawrence does draw out implications for those in ministry.


Chapter-by-Chapter Summary:

In chapter 1, Lawrence sets out to answer the question, "How can we be sure that we're reading and understanding the various parts of [Scripture's] story correctly?" (37) So, he examines the grammatical-historical method of biblical interpretation. To begin, he looks at where meaning is to be found. Authorial intent and exegesis are paramount. To understand a biblical text, one must pay attention to the words (grammar and syntax) and their contexts (literary, historical). Lawrence cautions us against going beyond the text to the inner thought life of the author. The bulk of this chapter is giving a broad sketch of what is entailed in the grammatical-historical method of interpretation, and then defining and explicating seven major genres of Scripture.

In chapter 2, Lawrence begins to look at the tools of Biblical Theology. If we are to read and interpret Scripture faithfully, we need not only to know how to do good exegetical work, but we also need the tools of biblical theology and systematic theology. To understand God, we are in need of His self-revelation. He cannot be Googled and since Genesis 3, we do not naturally live in His house. Just as there are horizons to one's life, so there are to biblical passages. Lawrence lays out three horizons of Scripture: textual (immediate context), epochal (largely the covenants), and canonical. And he returns to a discussion of covenant, examining the concept within its ancient near eastern context. A covenant is no mere contract affecting only certain parts of life; it is all-encompassing. God, the great king, has entered into covenant with His people, vice-regents or vassal kings to Him. A covenant is cut, ratified in blood. There are two kinds: covenant of works and covenant of grace. Lawrence walks through the seven (including the covenant of redemption) major covenants of the Bible, which unfold God's revelation of His relationship with His people in history. In interpreting and applying Scripture, it is needful to recognize under which covenant situation a particular biblical passage is, as well as our standing under the New Covenant. God always saves by grace through faith, yet there is development to God's revelation of salvation across the epochs of Scripture, "like a seed growing into a tree." (62) The biblical covenants (as well as some biblical passages) are transitional markers of the ending of an epoch and the beginning of another.

In chapter 3, Lawrence continues his look at the tools of Biblical Theology. He begins by mentioning the sad reality that most evangelical preachers and teachers functionally have a dichotomy between the Old and New Testaments: the former is where they derive moral instruction and the latter is where they find gospel proclamation. In reality, the gospel is found in the Old Testament: it is promised, foretold, and in seed form. The bulk of this chapter is focused on prophetic promises and fulfillment. God makes and keeps His promises. These promises are not random, but part of God's plan, and are fulfilled in accordance with patterns. There are typically "multiple horizons of fulfillment" (72) to these prophetic promises. And there is more than direct fulfillment of God's promises. Real people, events, and institutions are used by God to point forward to a greater reality to come, a phenomenon called typology. The Bible explicitly identifies a number of types, and we can infer more by following Scripture's pattern for types. Understanding biblical types aids us in avoiding moralizing and allegorizing Scripture. As we move across redemptive history, particularly from the Old Testament into the New, there is both continuity and discontinuity. From all that Lawrence covers in chapters 2 and 3 comes this summary statement: "the tools of biblical theology not only give you a whole Bible to preach from, they give you a whole Bible to do all of ministry from." (82) Biblical Theology is for practical ministry.

In chapter 4, Lawrence demonstrates that systematic theology is needed alongside biblical theology for ministry. For some, the emphasis on story in biblical theology is much preferred over the propositions of systematic theology. Yet, systematic theology is drawn upon often in the course of doing ministry. Both are needed for doing faithful ministry. Lawrence goes on to define both biblical and systematic theology and then relate the two. Biblical theology traces the history of redemption and is stated in terms that the Bible uses. Systematic theology focuses on a topic and summarizes in careful and applicable terms what all of Scripture has to say about it. So, biblical theology gives us the biblical story and systematic theology gives us the biblical worldview. Both find their authority in Scripture. There is often a progression from biblical theology to systematic theology as the former states the Bible well in its own terms, serving as a foundational basis for summarizing the whole Bible's teaching on a topic for believing and living today. As Lawrence argues, "To say you want one but not the other simply shows that you understand neither." (92) Every person is both a biblical theologian and a systematic theologian. We want to be good ones.

In chapter 5, the tools of systematic theology are introduced. Everyone is a theologian. Any time you ask, "What does the Bible say about this?," you are doing systematic theology. So, the question is not, "Are you a theologian?," but rather, "Will you be more or less a good or bad theologian?" Lawrence goes on to explain three aspects of what doctrine is (theological knowledge that is biblical, personal, and situational), how to think theologically, and then the importance of doctrine for the church. As church leaders, we should give our people deep theology (i.e., meat and not merely milk). We should grow in our ability to do so. For God "knew what we would need, and he gave it to us in the Scriptures." (109) Tragically, in much of the church today sound theology is not done or even welcomed, but rather worldly business and psychology models are embraced over against theology.

Chapter 6 is the first of section two of the book, in which Lawrence traces five major biblical theology themes or storylines. In this chapter, he tells the story of creation. First, he offers a few preliminary remarks about his aim in the book thus far. Biblical theology asks, "How does the Bible say what it says?" (116) Getting this right is needful for answering the questions asked in biblical exegesis and systematic theology. Then, the story of creation is told and synthesized in this chapter. Creation begins the story of Scripture, and New Creation ends it. The pattern of creation, fall, and re-creation permeates the biblical story. Time and time again "God's creating grace intervenes." (119) After telling the story of creation, in which there is clearly promise & fulfillment and typology, Lawrence then lists four systematic doctrinal conclusions from it. By looking at the unfolding of the story, one can draw such conclusions, which are applicable to life and ministry. God could gave given us a Bible with merely propositional truths, but He did not. He has given us an unfolding story (from which systematic doctrines can be established, to be sure) that tells of Himself that we might know Him.

In chapter 7, Lawrence tells the biblical-theological story of the Fall. The sin of Adam and Eve in the Garden has disastrous consequences for their children and for all subsequent generations. People made for eternal life "are subject to death—an exile that never ends." (130) Time and time again humanity sins just like Adam and Eve in the Garden, leading to God's judgment, which takes different forms in the biblical narrative (e.g., destruction in the Flood, dispersion at Babel). Generations of humanity continue to fall, "and at times it seemed as if each new generation competed with the one before to exceed them in wickedness." (131) The continuing wickedness seen down through the ages to the present "has just been commentary on that first rebellious declaration of independence from God." (132) The story of the fall contains many patterns that keep repeating themselves over again. After telling the story and looking at how it is told, Lawrence offers seven systematic doctrinal conclusions from it. The story of the Fall points to the horrendous nature of sin, but it also highlights God's mercy and love to come save us.

In chapter 8, the story of God's love is told. God chooses to love to His people and pursue them as a groom pursues his bride. He creates the world with beauty and the ability to perceive and love the beautiful, God Himself being ultimate beauty. Adam and Eve reject God's love, but that does not stop God from loving them. God loves all, but He loves some uniquely. Even though God continues to love over and over again, His people prefer idols. This story of God's love did not begin with creation, but has its origins in the intra-trinitarian love of God. Marriage is a major picture of love and at the heart of the biblical story of God's love. Just as a human loves his or her spouse uniquely, so God's love is directed specially toward His beloved. Lawrence unpacks that further in this chapter's systematic theology conclusions section.

In chapter 9, Lawrence tells the biblical story of sacrifice. He begins by pointing out how many evangelicals assume the cross of Christ or have redefined it in an attempt to be more palpable in the modern world. However, at the heart of the apostles' preaching was Jesus' atoning sacrifice on the cross, which is at the heart of the gospel. To understand what Jesus did on the cross, it is needful to understand the biblical story of sacrifice. Jesus' sacrifice was the most important, but not the first; the preceding ones point to His. "As the narrative of Scripture unfolds, the need, nature, and effects of sacrifice are slowly revealed." (155) In sacrifice we do not offer up to God anything that is not already His. The story of Abraham's near-sacrifice of Isaac with a ram scarified instead demonstrates that God "will accept a substitute for the life that is his to claim," even providing it. (156) With the Israelites spared the angel of the death, not only is substitutionary sacrifice demonstrated again, but also the concept that the one spared is consecrated to God. All of the necessary pieces come together with the Law given and Leviticus dedicated to the topic of sacrifice. Nothing much changes after this until the coming of Christ except the constant reminder of just how sinful the people are and how they have treated the sacrifices as rituals instead of having the needful repentance. Finally, Christ comes as the antitype to all previous sacrifices and dies as a penal substitute. After telling the story, Lawrence examines patterns found in the theme of sacrifice and also draws eight systematic conclusions.

Chapter 10 is all about the biblical story of promise-making and promise-keeping. Our lives are built around promises. This means that "our lives are spent waiting, hoping, and believing. In between a promise and its fulfillment is a delay, and that delay requires us to live by faith." (165) The promise made to Adam and Eve after the fall shapes and frames the unfolding biblical narrative after that. "Again and again the promise will be challenged, even apparently defeated [by the seed of the serpent], yet the promise will prevail [by the seed of the woman]." (166) This promise gets traced through Abraham, Moses, David, the prophets' words of a new covenant, and Jesus. God's biggest promises are made through covenant and relationship to His people. In the final portion of the chapter as Lawrence looks at ten systematic theology conclusions, one overarching question he seeks to answer is, "Why has God instituted delay in the fulfillment of His promises?" We hate delay, and yet God's delay highlights His patience and mercy. God's promises are initiated by Him. He is the only One who never breaks His promises; all of us "are by nature promise-breakers." (173)

Chapter 11 begins the third and final section of the book on applying what has come before in the book more specifically to local church ministry. This chapter focuses on applications for preaching and teaching. He begins with a review of what ground has been covered thus far in the book. Lawrence then argues that "faithful biblical theology begins not with a theme or a grand storyline, but with a text." (181) The pastor or church leader is to begin with a particular biblical text that will be preached or taught and then seeks the meaning of that text. To do so, a proper hermeneutical method is employed, along with the tools of biblical theology. So, we read a biblical text in light of is location in redemptive history, and in light of the whole Bible related to Christ. From this, we can see the intersections of biblical-theological themes and our passage, which is never isolated from the whole story of Scripture. Once the work of biblical theology has been adequately done, then we use the tools of systematic theology to speak of applications for the church. Ourselves, and even the world at large today. So, the process to follow here is "from biblical text, to biblical storyline, to biblical Christian living." (182) At this point, Lawrence provides wise words for drawing points of application in preaching and teaching and then offers four examples he calls case studies of how to do this process in various portions of Scripture.

In chapter 12, Lawrence examines how biblical theology connects to all of local church ministry. He begins by giving several examples of how the tools of biblical theology have practically benefitted his own ministry. Then there are case studies that illustrate how the tools of biblical theology are applied to whole areas of ministry. For counseling, which is really anytime you seek to apply the Word to someone, biblical theology aids in identifying what humans are and what their problems really are, as well as avoiding simple proof-texting approaches. The goal is not merely to fix our thinking and our behavior, but to address the heart and what we worship. To root out idolatry and instead receive and rest in the gospel, which is for the non-Christian and Christian alike. For missions, biblical theology helps us understand the missio dei and the role of the church in it. Holiness and conformity to Christ should mark the church. Making disciples, preaching the gospel, and teaching for obedience to everything Jesus commanded is her mission. Jesus came primarily to preach and die for sinners, not to provide physical healing or exorcism of demons. The church does repeat some parts of Christ's ministry, but significant aspects of His ministry are unique to Him. "The church proclaims the kingdom-inaugurating message, but [it is Christ alone who died for sinners and] it will be the King himself who consummates it." (208) Even more fundamental than mission is worship. For caring for the poor, biblical theology helps make sense of the reality that throughout the Bible God's people are expected to look after the poor. Israel and her promised land point ahead to heaven; the nation of Israel is not a model for a Christian civil government. The church as a "colony of heaven" is certainly responsible to care for the poor within. The preaching of the gospel is the main thing the church is called to for aiding the poor. Individual Christians are called to provide additional aid. For church-state relations, biblical theology allows us to heed all portions of the biblical storyline in regards to this topic, and not merely our favorites. "The inaugurated kingdom of God is a spiritual kingdom, defined not by political borders, but rather by spiritual rule, the saving reign of God." (211-212) The church is a witness to the saving reign of Christ, but is not identical with the Kingdom of God.

[Joshua Lister · Rating 3 out of 5]

This is closer to 2.5. There are parts of this book that are great but there are many parts which are muddled. This is my experience with most of the IX marks books I’ve read. For instance, Lawrence will uphold solid biblical orthodoxy and proclaim the absolute blood-bought authority of Christ over all things. Then, he will apply that reality to the political realm in a way that is utterly impotent and confused. He will also prove very knowledgeable in identifying narrative patterns through scripture and affirms that method as valid. But, he then dismisses out of hand the entire method of allegorical interpretation while failing to recognize his own use of allegorical interpretation at various parts of the book.

[Barry · Rating 4 out of 5]

Mr. Lawrence does a good job of breaking down Biblical and systematic theology in a way that is easy to understand. He tells the basics and gives practical applications of both types of theology, and ultimately makes a compelling case for why Biblical theology is both necessary and unavoidable in the life of believers.

The book stumbles in the application phase. It is tough to follow Mr. Lawrence's thinking when he takes his theological tools and applies them to actual cases. Perhaps this is a result of trying to be too easy-to-follow, or perhaps applying theological tools is just difficult, but it is not the easiest to imagine myself going through the process he describes.

A large part of my frustration with this portion of the book comes from him trying to make a Biblical-theological case that everyone's wedding vows ought to be the same because there is a theological/Biblical basis for marriage, thus, the vows need largely to be the same. On a tangential-sounding but related aside, one thing I learn from reading Proverbs and Ecclesiastes is that there are multiple ways of saying the same thing. My point is that telling someone they might have an idol lurking in their life because they want to avoid the cliche wedding vow wording, and trying to prove your point Biblically, is stretching it.

That beef aside, Mr. Lawrence does a good job of making Biblical and systematic theology easy to understand and conceptualize, and though his applications aren't the strongest, there is much to learn from this book.

[Don Baker · Rating 4 out of 5]

In his Preface to Biblical Theology in the Life of the Church, Michael Lawrence speaks of biblical theology being about “understanding what we might call the Bible’s metanarrative.” (Lawrence 2010, preface.) This speaks to the story of Scripture being the story of human history which all people are a part of. He continues into his Introduction where he defines biblical theology, lays down some guiding characteristics of Scripture, and lays out the structure of his book. In Section 1 he will establish certain hermeneutical principles and supply tools to develop a biblical theology. In Section 2 he will apply these tools for the construction of a biblical theology. Finally, in Section 3 he will apply all that has gone before into case studies that give resources for other situations. (Lawrence 2010, introduction) A summary statement for his overall argument can be found early on in Chapter 3 where he writes, “The tools of biblical theology give your whole Bible back to you—from Genesis to Revelation—as a powerful source for profoundly Christian preaching and teaching.” (Lawrence 2010, chap. 3) This is ultimately the intent of the book.

When looking at the hermeneutical method used to establish a biblical theology, Lawrence puts special emphasis on the author’s original intent saying, “The basic method of exegesis that we use to determine an author’s original intent has come to be known as the grammatical-historical method.” (Lawrence 2010, chap. 1) He continues to show how this method can be applied to different genres as Scripture contains multiple genres all with their own distinct difficulties and patterns. When dealing with the tools for exegesis, Lawrence begins with the broad brushes and moves into the fine tuning. The broad tools he covers are what he calls the “Three Horizons of Scripture” which are the textual horizon, the epochal horizon, and the canonical horizon. (Lawrence 2010, chap. 2) The textual horizon was mostly dealt with in the previous chapter. For the epochal horizon, he uses the covenants as markers to see how God works throughout different times in history. The canonical horizon keeps in mind that all of Scripture is breathed out by a single author and the relationship of the Old and New Testaments. From here, he moves on to the narrower tools of prophecy, typology, and continuity. This is especially relevant to his canonical horizon as they are used to see patterns throughout all of Scripture. Before moving on to the next section, two chapters are given to affirm the importance of systematic theology as well. The art of systematizing will be used in the following section as both biblical and systematic theology are inseparable.

If Section 1 dealt with the “Biblical Theology,” Sections 2 and 3 cover the “In the Life of the Church.” Section 2 shows the story of the Bible through 5 different lenses: Creation, Fall, Love, Sacrifice, and Promise. These are not intended to be the definitive lenses but show how biblical theology can tell the story of the Bible. The way biblical theology is shown to be practical theology is mentioned here where Lawrence shows his pattern: 1) tell the story of Scripture, 2) consider the doctrines that arise out of the story, and 3) show how those doctrines shape what we believe and how we live. (Lawrence 2010, chap. 6)

All of this is put together in the case studies of Section 3. Here an application grid is given so that this process can be repeated. After using the tools given earlier and coming to a preaching point, the preacher then establishes the context in the epochal and canonical horizon showing what is being said historically and to the Church today. From here the questions are asked, “What does this say to the narratives our day and the duties of society?” “What do we learn about Christ?” and “What does this say to the individual Christian and the church as a whole?” (Lawrence 2010, chap. 11) In his final chapter, Lawrence gives a few more case studies to show that biblical theology is not only beneficial to pastoral work but is absolutely necessary. Everyone has a biblical theology, but the quality of one’s biblical theology will impact the quality of their ministry.

Lawrence demonstrates from both Scripture and his real life case studies that biblical theology is practical theology for the life of the church. While there is attention given to historical theology in regards to the history of interpretation, this work is especially helpful in thinking biblically and theologically. The emphasis placed on exegesis and the tools for grammatical-historical method make sure the pastor is grounded in the text. From there, the formulating of a biblical and systematic theology reminds the pastor of the necessity of systematizing what has been exegeted in order to make clear application. One of the greatest take-a-ways from this book is the emphasis on the stories of the Bible and the metanarrative it structures for human history. In the case studies of Chapter 11 he gives what he calls a “Shepherd’s Taxonomy” influenced by William Perkins. (Lawrence 2010, chap. 11) He gives different types of sheep and goats who will be listening to the sermon and shows how to place them into that metanarrative. The application then flows from placing the listeners into the very biblical theology you have constructed. The current secular societies we minister in often have no metanarrative at all. History is not a story, but all that happens on earth is ultimately random and only means as much as we make of it before the sun blows up. By emphasizing the story of Scripture we can show that secular “story” to be ultimately ugly to the hearts of men and women created in God’s image. After doing so, we can show the beauty of the true story of the world that all humanity longs for.

[Jeremy Mueller · Rating 5 out of 5]

Michael Lawrence’s powerful book on biblical theology aims to convince Christians of both the necessity and the practicality of biblical theology and systematic theology in the life of Christians, individually and corporately. Why? Because God has a viewpoint on all of life (115). Through giving an overview of how to think about and engage in these two systems of theology, Lawrence then moves into an overview of the story of the Bible to pave way for application. This is an enriching read and will enhance your love for God, for his Word, and for the mission of increasing love for God in the church.

[Corey · Rating 4 out of 5]

Good stuff. Practical. The first few chapters were the best part of the book.

[Parker James Lipetska · Rating 5 out of 5]

Read this a second time. Was a lot more useful than I remember. Super helpful on how to read your Bible well

[Falcoeiras · Rating 4 out of 5]

Biblical Theology in the Life of the Church, de Michael Lawrence, é um livro sobre teologia bíblica (com participação especial da teologia sistemática) e é tão prático que assusta. O subtítulo do livro é A Guide for Ministry, o livro não pretende ser académico, antes um guia prático e legível para qualquer servo envolvido no ministério da igreja local, nomeadamente um que tenha a seu cargo o ensino da Palavra.

“Todos somos teólogos” é uma frase batida, mas não deixa de ser verdadeira por causa disso; crentes e descrentes relacionam-se com Deus de determinada forma, mesmo quando decidem não relacionar-se.

O livro está dividido em três partes (As ferramentas para ler e compreender a Palavra; as Histórias da Teologia Bíblica e uma parte final mais prática sobre ensino e pregação e a ligação entre Teologia Bíblica e a Igreja).

Na primeira parte, então, Michael Lawrence começa pela base e pelo básico, antes de se atirar à definição e prática das Teologias Bíblica e Sistemática, começa por explicar como devemos encarar o texto bíblico, como ler e perceber o conteúdo deste.

Começa pela hermenêutica e exegese (“Exegesis is the disciplined attempt to lead out of the text the author´s original intent.” p.40). O que é que o texto diz, qual era a intenção do autor, o que é que ele estava a dizer para os seus leitores é diferente daquilo que eu posso querer dizer com esse mesmo texto, ou da forma como o uso. Muitas vezes, ao aplicarmos versículos isolados, ou querermos aplicar a nossa cultura e vontade a textos descontextualizados, estamos a fugir à intenção e sentido originais, perdendo o conteúdo do texto. Daí que Lawrence comece pelo método histórico-gramatical, a análise do texto, somando-lhe o contexto histórico (passagem, capítulos, livro) e relacionando o texto com toda a Escritura, como é que este se relaciona com o resto da revelação divina?

Lawrence relembra-nos que a Bíblia é um conjunto de livros, de diversos géneros (narrativas, parábolas, poesia, sabedoria, profecia, cartas e textos apocalípticos) e que cada género tem características próprias e portanto a interpretação está presa a e depende do género do texto que estamos a analisar (um texto poético apresenta características distintas de um texto histórico, por exemplo).

“We read the Bible in order to know God.” (p.53)

Deus revela-se através da Sua Palavra, Lawrence estabelece três horizontes (o termo é dele) pelos quais a revelação é feita, horizontes textuais, epocais e canónicos. Se o primeiro horizonte já foi descrito (como ler e compreender o que o texto quer dizer no seu contexto imediato), o segundo é determinado pelas alianças (o autor define e descreve algumas, as aliança da criação, da redenção, com Noé, com Abraão, com Moisés, com David e a Nova Aliança. Para compreendermos o texto e o que ele diz devemos perceber o contexto da aliança em que ele foi escrito, a forma como Deus se relaciona com o seu povo em determinado ponto da história e o que é que esse texto nos quer dizer a nós que estamos debaixo da Nova Aliança.), finalmente, o terceiro horizonte relaciona-se com o cumprimento das promessas que usualmente são cumpridas de uma forma distinta daquela inicialmente esperada.

Sendo pastor da Capitol Hill Baptist Church, Lawrence usa uma ideia que Mark Dever cunhou em dois livros, i.e., no Antigo Testamento as promessas são feitas, no Novo Testamento elas são mantidas e as profecias cumpridas.

“Not only God is a speaking God, he is a promise making God. (…) He always keeps his promises.” (p. 71)

As suas promessas não são somente boas intenções, apontam e delineiam um plano divino na história.

“God´s plans are fulfilled according to various patterns. The initial theme, the original shape, is present from the beggining. But by the end, it has been developed more than the initial pattern seemed to promise.” (p. 72)

Para além das promessas há uma explicação aprofundada da tipologia, usada e interpretada à luz da Palavra.

“I´ve also repeatedly mentioned that this movement from promises made to promises kept, from type to antitype, is an organic movement in which the fulfillment is always greater than the original promises or type.” (p. 80)

O que é então a Teologia Bíblia e em que difere da Teologia Sistemática? Precisamos mesmo das duas?

A Teologia Bíblica é teologia prática porque nos dá a Bíblia toda para a usar como Deus quer, é centrada no Evangelho, exalta Cristo, é Escritura que transforma. (p. 83) A Teologia Bíblica é então uma tentativa de contar a história completa de toda a Bíblia como Escritura Cristã. (p.89) Por seu lado, a Teologia Sistemática é uma tentativa de sumariar compreensivamente o que a Bíblia diz sobre determinado tópico.

De forma prática, “if biblical theology tries to understand how the Great Comission fits into God´s overarching plan of redemption, Systematic Theology tries to spell out just what it means for us to teach and obey everything that Jesus has commanded.” (p.91)

Resumindo, a Teologia Bíblica é como lemos a Bíblia, a Teologia Sistemática é como a estória da Bíblia aparece normativamente nas nossas vidas. (p.92)

Lawrence mostra a importância da doutrina na vida do crente e da comunidade, esta diz-nos o que devemos fazer e qual o alvo do ministério cristão.

“If both Paul and Jesus said we should teach doctrine, regardless of whether we like it or what we think our postmodern age will think, it seems to me we should probably teach doctrine.” (p. 93)

“Doctrine isn´t very helpful in a ministry of crowd management.” (p.94)

Lawrence dá muita importância à doutrina e à forma como esta se liga com os problemas, grandes ou pequenos. O método de Paulo, diz, nas epístolas, é dar respostas teológicas para problemas práticos. Desta forma, o conhecimento de Deus é conhecimento teológico, é auto-revelação de Deus ao Homem e é revelado através da Sua Palavra, a doutrina começa então com o conhecimento bíblico, por isso é que as Teologias Bíblica e Sistem��tica são importantes, a forma como lemos e interpretamos a Palavra define a nossa teologia e reflete o conhecimento que temos de Deus.

Deste modo, pensamos teologicamente ao conhecermos Deus (como Ele se revela na Bíblia), ao nos conhecermos a nós mesmos (como a Bíblia revela que nós somos) e ao pensarmos o mundo à nossa volta (ao avaliarmos a cultura e pensarmos em como agir e viver nela.

Na segunda parte, Lawrence foge ao óbvio e em vez de tentar contar a história da Bíblia (Teologia Bíblica), fá-lo de cinco prismas diferentes (Histórias da Criação, da queda, de amor, de sacrifício e de promessa), conta estas histórias mostrando as doutrinas envolvidas em cada uma delas e em como estas devem mudar a forma como acreditamos e vivemos a fé. Como dizia no início deste texto, é prático, mostra o que é a Teologia Bíblica, aplicando a Teologia Bíblica e a Teologia Sistemática à nossa caminhada.

A terceira parte faz o resumo do percurso feito até aí, Lawrence escolhe quatro passagens bíblicas e descreve o ensino que podemos retirar dele, teórico e prático, usando as Teologias Bíblica e Sistemática. Com base numa grelha ilustrativa, define que devemos realçar os pontos importantes da passagem em cinco “áreas” – contexto; para crentes e não crentes; para a Igreja e como é que Cristo é pregado nessa passagem. Mais uma vez, este é um pequeno resumo, o livro é minimamente exaustivo no que diz respeito a questões passíveis de serem feitas nestas “áreas” Finalmente, o último capítulo é dedicado a estudos de caso, em que Lawrence mostra a pertinência da Teologia Bíblica quando aplicada a aconselhamento, às missões ou ao apoio social prestado pela igreja.

Concluindo, este livro é bem mais amplo e minucioso do que as suas 217 páginas poderiam indiciar, Lawrence chama o leitor a ler a Bíblia de forma séria, e pensar na forma como a tem lido, ora ler a Bíblia seriamente é responder à revelação divina de forma coerente e atenta ao conteúdo bíblico. A importância do acto de pensar biblicamente é a sua praticabilidade, já que implica viver de acordo com o revelado, agir de forma coerente com a auto-revelação de Deus. É verdade que a revelação de Deus foi progressiva, em certa medida ainda o é nas nossas vidas, à medida que vamos crescendo em conhecimento não deveríamos crescer também nos frutos do Espírito? E nas obras criadas de antemão para que andemos nelas?

Ler a Bíblia de forma séria é conhecê-la, já a lemos toda? Temo-lo feito uma prática constante? Por outro lado, a questão prática enfatizada por Lawrence ilumina o carácter da doutrina na prática cristã, ao ler a Bíblia, ao ter uma Teologia Bíblica sólida, os meus actos e as minhas palavras serão guiados por toda a revelação de Deus; a forma como aconselho os outros é mais do que boa vontade da minha parte, mas as palavras são regadas pelo conhecimento bíblico, apropriamo-nos do método Paulino, trazemos Deus para os nossos problemas. Se não estamos a ler e a estudar a Bíblia o nosso Deus pode ser diferente daquele que nos deu a Bíblia em primeiro lugar.

[Aaron J. Gregas · Rating 3 out of 5]

I read this book for a systematics course at RTS. This book was a decent introduction Biblical theology. I had high hopes for it when I saw the dedication to M. G. Kline and endorsements from Horton. The sections on the relationship between biblical and systematic theology were good. But then again, he says in the introduction that in terms of a systematic theology, Grudem is as good as you can get. I don’t know that I would recommend Grudem to anyone, but I digress.

Secondly, he had some problematic theological views throughout. For one, with all of his talk about theology, the Trinity seems to be an afterthought throughout. Even in his retelling the story of Scripture, it is rarely explicitly trinitarian. But more importantly, even though he attempts to trace the broader biblical story, I think he has some deficiencies in his understanding of that story. For one, he tends to see very little to no continuity between the old and new covenant. He says somewhere that the old covenant was strictly speaking a covenant of works while the new covenant is a covenant of grace. This is less in line with Kline, who views the mosaic covenant as an administration of the one covenant of grace at a substantial level, and only posits the recapitulation of the works principle at a national-typological level. But this does tend to be an emphasis of Baptist covenant theology, that there is little continuity so I guess I’m not surprised.

At other times he seemed to border somewhere between dispensationalism and new covenant theology, for example: “The distinguishing love of God continues across the entire story, from Genesis to Revelation; but his love for the ethnic nation discontinues. Eventually, it’s given to believers from every nation and from every age” (145). By discontinues, does he mean loss of national election? Where is the distinction here between the visible and invisible church? And God does not replace Israel with the church, but the NT church is the expansion of God’s elect people from the beginning of time.

As a book written for pastors, and as such I think it serves a purpose and is useful. Perhaps the biggest quality of the book is the accessible manner that it is written in, clearly setting biblical and systematic theology within a pastoral frame. But there are better books from a reformed and Presbyterian perspective on this subject.

[Dan · Rating 4 out of 5]

Addresses reading the Bible from a Biblical Theological perspective which takes into consideration the meta-narrative of the Bible. This is a good book to add to any basic hermeneutics book since it covers material generally not in those books. The best chapters were the case studies and implications for the local church. He demonstrates how reading the Bible in it's redemptive historical context impacts our understanding of counseling, missions, caring for the poor, church-state relations. Will have to re-read these chapters at some point.

[Nathan Boates · Rating 5 out of 5]

Lawrence does a good job articulating the assumption that there is a unity to Scripture from start to finish that is not always acknowledged in the study of biblical theology. This particularly applies to one's understanding of how the Old and New Testament relate to each other. It seems that literary deconstructionism has been successful in some Christian circles in dividing the relevance that the Old and New Testament have to each other. But there is a certain life that can be seen when themes such as redemption or Christology are traced throughout the entire Bible.

[LMS · Rating 4 out of 5]

A very helpful book. Lawrence delivers an easy-to-read, and easy-to-apply primer on biblical theology, systematics, and hermeneutics, presented in a way to convince both the amateur and the skeptic of the necessity and power of properly using biblical theology. I differ with him on a few points, but generally on questions of under or overemphasis, not a significant drawback. I’d highly recommend it to anyone who wants to get a grasp on biblical theology, including some solid examples of its application and usefulness in the life of the church.

[Jim Gulley · Rating 4 out of 5]

This book on Biblical Theology is organized around the rubrics of Tools and Stories. The Tools unpack the essential elements of Biblical Theology like covenants, typology, and continuity/discontinuity, and how Biblical and Systematic Theology fit together. The Stories map out the redemptive historical narrative of the Bible and the covenantal relationships God has with His people. Dr. Lawrence also provides a series of case studies that are helpful in instructing pastors how to apply the concepts of the book to their ministry.

[Jeff · Rating 4 out of 5]

This book is a good introduction to biblical theology. Lawrence approaches it practically for pastors. He did a good job explaining the differences between biblical and systematic theology and how both work together with exposition to fully preach a passage. He also gave examples of biblical theology for pastors outside of the pulpit as well. He and I differ on some conclusions but principally are on the same page.

[Jack · Rating 4 out of 5]

I would have given this book five stars, but its very nature requires so much repetition. The value of the book is in that it encourages the reader to consider all of life and church from the whole storyline of scripture so that we are not encouraged to make the Bible say what it was never intended to say. From administration to education and from benevolence to buildings, Michael Lawrence encourages and equips the reader to begin to think biblically and to apply that knowledge to real life.

[Andres Valencia · Rating 5 out of 5]

Si quieres un manual pequeño de sobre Teologia Biblica, Teologia Sistematica y el ministerio en la iglesia, este es el libro que necesitas. Aunque podría parecer que quiere abarcar mucho, en realidad Lawrence no desperdicia tiempo en redundancias, comprime lo basico y necesario para explicar la relacion entre la TB y la TS que algunos no creerían que tienen mucha relacion y luego nos enseña como esto tiene relevancia en el ministerio.

[Ray Branch · Rating 3 out of 5]

This book will really help you consider how you are using biblical theology in the ministry of the church. Lawrence shows that biblical theology goes beyond breaking down the Old and New Testament and shows how the entire Bible is one big story woven by God. He demonstrates not only what biblical theology is but helps to combine it with systematic theology to help with the ministry of the church.

[Pat Phelps · Rating 4 out of 5]

Lawrence, I thought, did a really nice job of explaining Biblical Theology, and how it works with Systematic Theology. When I read Vos’ Biblical Theology, I never really thought of systematics as a tool to come along side.

Overall, I thought the book was good, but not in depth enough to give the average lay person (not seminary trained) a frame work for using BT. I would still recommend this as a starting point.

“Take up and Read” - Saint Augustine

[Michael P · Rating 5 out of 5]

One of the most helpful books I’ve ever read on theology. Clear definitions and examples of what biblical theology is, why it’s important to have sound biblical theology, the relationship it has with systematic theology, and how they both go hand in hand. One of the most beneficial aspects of the book was the examples and topics he walked through step by step on how he practically applies all of this knowledge in the church.

[Vincent Stewart · Rating 4 out of 5]

This is the first book I have read on biblical theology and I really enjoyed it. The author definitely breaks things down into layman terms to help understand what biblical theology is and how to use it as a practical tool in our daily lives and in ministry. This book was written for pastors but is broken down into easy to understand language that anyone can pick it up and benefit from it.