Skip to main content

Books of the Year: 2017

Continuing on last year's trend, I did not read a lot of exegetical works, but was much more focused on historical theology, this time from the Reformation period and on. While the quantity of books that I read was low, I felt that the overall quality was very high. Anyways, on to the list!




I recommended this book to our pastoral staff. It's a very nice, short, accessible book that's grounded in solid scholarship that argues that transformation is at the heart of the gospel. deSilva finishes the book with a strong challenge that forces us to think hard about whether or not our view of money has been transformed by the gospel.

4. Grapes of Wrath by John Steinbeck



Steinbeck is the greatest American author. While I enjoyed East of Eden more, I understand why many consider the Grapes of Wrath to be his best work. It is chilling and every bit as relevant now as it was when first penned. The closing scene still haunts me.




I remember when I saw the first notice that this book was coming out, I turned to my wife and told her that, if I was going to write a book, this is the one I would want to write. Well, it came out and I read it, and it did not disappoint. Bates argues cogently that salvation is by allegiance or fidelity to king Jesus alone, which involves both faith/trust as well as works. If you've enjoyed that theme in my writing on this blog, definitely pick up this book!

2. Calvin's Christology by Stephen Edmondson



This book is an absolute gem. Edmondson argues persuasively that Calvin's Christology is the heart of his theology even though that isn't obvious from the arrangement of the Institutes. A must read for anyone interested in Calvin's theology or who finds his prophet/priest/king schema insightful.




Schleiermacher's theology is maligned by many, but he is an important figure and penetrating theologian who is worthy of investing time to learn from. Kelsey has written a guide to his thought for students that is a model for the genre. Explanations are clear, and she contrasts Schleiermacher's approach to Christology with other current popular beliefs through series of helpful questions for reflection. Regardless of your views on Schleiermacher you will understand his Christology and your own much better after reading this work.


Now for the books that came out in 2017 that I am most excited about but have not yet had an opportunity to read.

5. Philemon by Scot McKnight



McKnight needs no introduction. His commentaries are wonderful because they are both scholarly and pastoral. I expect this one to be no different.




Too much of Christian history is written by and about men. I am looking forward to balancing out my own learning in part through this book.

3. Philippians by Paul Holloway



Holloway is a well respected scholar and I personally am in need of an up to date Philippians commentary. The Hermeneia series is one of my favorites and I am very much looking forward to it.




Everything by John Collins is worth reading, but this book in particular has my attention as it discusses the role of the Torah in relation to Jewish identity including a discussion of the apostle Paul.

1. Paul the Pagan's Apostle by Paula Fredriksen



I have enjoyed what I've read so far on the "Jewish perspective on Paul.' Fredriksen is one of the most well respected scholars of that persuasion. I also enjoy books that tackle the big picture. This should be a double win.

Comments

Popular posts from this blog

Dating Galatians and Harmonization with Acts

We've gotten to the point where how we date Galatians and where we fit it into the narrative of Acts will affect our interpretation in a significant manner. The first question that we have to address is, which visit to Jerusalem is Paul recounting in Galatians 2:1-10 ? Is it the famine relief visit of Acts 11:27-30 or the Jerusalem council of Acts 15 ? First, I think it's worthwhile to point out that it's not all that obvious. Scholars are divided on this issue (even Evangelical scholars). In favor of the theory of Galatians 2:1-10 referring to the Acts 11 visit are the following: This visit clearly is prompted by a revelation by the Holy Spirit. The Acts 15 gathering seems to be a public gathering, where the one described in Galatians is private. Paul never alludes to a letter sent to the diaspora churches which could have definitively won the case for him. The issue of food laws was already decided by James. Why would men coming from him in Galatians 2:11-14 be advocat...

More Calvinist than Calvin?

I'm working on a paper on the topic of divine sovereignty and human freedom. Occasionally on this topic (or the subtopic of election) you will hear people through out the barb at strong Calvinists that they're 'being more Calvinist than Calvin.' After having read Calvin carefully on the issue I don't think that there's any validity to that charge. I don't see a material difference here between Calvin and say John Piper. Here are several quotes from the Institutes to prove my point. 'All events are governed by God's secret plan.' I.xvi.2 'Governing heaven and earth by his providence, he also so regulates all things that nothing takes place without his deliberation.' I.xvi.3 'Nothing happens except what is knowingly and willingly decreed by him.' I.xvi.3 Calvin explicitly rejects a limited providence, 'one that by a general motion revolves and drives the system of the universe, with its several parts, but which does not specifc...

Galatians 2:11-14: The circumcision group

11 When Cephas came to Antioch, I opposed him to his face, because he stood condemned. 12 For before certain people came from James, he used to eat with the Gentiles. But when they arrived, he began to draw back and separate himself from the Gentiles because he was afraid of those who belonged to the circumcision group. 13 The other Jews joined him in his hypocrisy, so that by their hypocrisy even Barnabas was led astray. 14 When I saw that they were not acting in line with the truth of the gospel, I said to Cephas in front of them all, "You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs? (TNIV) There's an important issue that we need to wrestle with in this passage, and it's the question of whether or not the people from James and the circumcision group are the same group. I am not inclined to think that they are. The ensuing discussion is drawn from Longenecker's commentary pp 73-5...