Picture from Amazon.com

I’m currently reading through G. K. Beale’s A New Testament Biblical Theology and it is phenomenal. I’ve always loved Beale’s work, particularly because he is one of the few scholars I know that can weave biblical studies and theology together almost seamlessly. He is, in my opinion, the epitome of a biblical theologian. It’s no surprise to me, then, that I love every page I read out of this book.

One thing, though, that I find the most commonality with in Beale’s work is his consistent method. In both The Temple and the Church’s Mission and We Are What We Worship, Beale demonstrates an ability to both see the big picture of the entire Bible and exegete particular texts in their original context. He thus can study the individual trees without losing sight of the forest. Just as importantly, he can look at the whole forest without forgetting it is made up of individual trees.

Beale articulates this method in the following way in his new book (p. 15):

. . . I categorize my biblical-theological approach to be canonical, genetic-progressive (or organically developmental, as a flower develops from a seed and bud), exegetical, and intertextual. This approach could be summarized as a ‘biblical-theological-oriented exegesis.’

What I’ve seen from Beale in previous works is still here (canonical, exegetical, and intertextual), but the genetic-progressive element, while not new to him, is most explicitly articulated and applied here. This to me is an especially helpful addition, both for constructive use in my own understanding and application of biblical theology and also negatively as a counter to the way “progressive revelation” is sometimes articulated. Often I hear proponents of “progressive revelation” arguing that we can only understand texts like Gen. 3:15 as Adam and Eve (or more properly Israel on the plains of Moab) or other original hearers would have heard them. For Gen. 3:15, then, we cannot teach or preach it with the fullness that we might preach Romans 1-5 in terms of the robustness of the gospel. But what Beale is arguing is that although Gen. 3:15 does not explicitly relate the entire gospel, it is like a seed of a flower that will eventually blossom into, and thus implicitly contains, the entire gospel.

Like the rest of the book, I find that particularly helpful.