Customer Reviews

Theology of the Old Testament

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On the dust-jacket of my copy of "The Works of Jonathan Edwards" is this endorsement by Martyn Lloyd-Jones: "If I had the power I would make these two volumes compulsory reading for all ministers!" Well, that's exactly how I feel about Brueggemann's "Theology of the Old Testament." It's simply the best, most relevant, most useful book I have ever read, on any subject related to the Christian life. Brueggemann opens doors to reading and interpreting the Bible (Old and New Testaments) with deep faithfulness, bold imagination, and scathing criticism of the culture in which we find ourselves. His critique of both liberal and conservative approaches to the Bible is refreshingly egalitarian.

Brueggemann's agenda is to listen attentively to all the diverse (and divergent) voices within the Old Testament, seeking truth in the midst of these "disputes," but without attempting to harmonize them or produce a "systematic" theology. This approach is astonishing in its relevance to our current situation: the advent of post-modernism with its emphasis on pluralism and relativized, deconstructed truth; the disestablishment, indeed exile, of the American Church; and the dominant Western "metanarrative" of "military consumerism." Though I disagree with some of the ideas presented, I am far richer and better for having read this book. Brueggemann himself would be the first to invite readers to dispute both his method and his conclusions.

My acid test for ministry books: "Give me something I can use!" This material is far more than useful, it's transformational. Every aspect of my faith and my professional life has been affected: my preaching, teaching, pastoral care, even my praying (see chapter 15, "The Human Person as Yahweh's Partner," for a description of an alternative, faithful way to be a human being in the midst of our culture of death and denial. It contains everything seminary didn't, but should have, taught me about what a pastor's job is.). The Ten Commandments and even the book of Deuteronomy have been restored to my agenda as a pastor. This book is a life-changing and ministry-shaping gift. It is truly "pastoral" theology - that is, theology done to shape ministry and life.

Thank you, Dr. Brueggemann, for teaching (reminding) me that pastoral ministry begins and ends with good theology, and that good theology is found in the questions asked, not just in the conclusions reached. Pastors, seminarians, and anyone else who wants to learn how to read and use the Bible to transform your life and your work - grab this book and devour it!

This work by Walter Brueggemann is perhaps his most comprehensive view of the Old Testament to date. As the title implies, this is a Christian reading of the Old Testament scriptures (for scholars who approach the collection from a more objective standpoint prefer to avoid the use of the term 'Old Testament' in favour of the term 'Hebrew Scriptures'). However, Brueggemann is sensitive to the contemporary context of the scriptures and places them firmly in their rightful place for analysis.

Brueggemann concentrates on Yahweh -- there are other formulations of God in the text (Elohim, for example, or El-Shaddai in Job) but these don't tend to be dominant, so Brueggemann doesn't treat them so. As the subtitle suggests -- Testimony, Dispute, Advocacy -- Brueggemann uses an overall framework of a jury trial, with the presentation of evidence, argument, interpretation, and witnesses.

The first and final sections of the book are analytical and place this book in proper context of the history of OT research and writing, and where this is likely to continue, particularly with the idea of interpretation in a pluralistic context, which is fitting considering the plurality of voices present in the scriptures.

The first witness, of course, is Israel. Israel's experience in the scriptures, however, provides it with both a core testimony of God, as well as a counter-testimony of God. Brueggemann is good about maintaining a tension between poles in his writings, and here he has Israel's testimony pitted against itself, looking for Yahweh in the tension between.

Then there are components of unsolicited testimony, those of creation, humanity, the nations. Following are the concepts of mediators -- Torah, King, Prophet, Cult, Sage -- each of these things mediates the way in which God interacts with the community, and how the community receives and perceives God.

God is seen as a verb, a doer, Yahweh is the one who ... And yet, to have God fully uttered, fully named, a complete grammar must be built.

Perhaps this small bit has given you a flavour of the nearly 800 pages of this work. Brueggemann looks to provide a way of looking at God, without becoming rigid and inflexible. As a companion to this work, I would recommend 'God in the Fray' which is a tribute to Walter Brueggemann published shortly after 'Theology of the Old Testament', and has scholarly reactions to some of his major points.

Perhaps it is a feature of being part of a military-consumerist culture, to which might be added, media-saturated, but the idea of truth coming forward from the text and only the text seems unsatisfying in some regards. A failure of the courtroom method can be easily demonstrated. Testimony does not create reality in the ontological sense -- imagine an archaeologist finding, 5000 years from now, reports of courtroom proceedings with reports that juries returned not-guilty verdicts. In what sense would this non-guilt be a reality? While the defendants would be de jure not guilty, in fact they might have been guilty, and the testimony was simply unconvincing. The resolution to this problem, the link between testimony and more basic, ultimate reality, is not very clear. Perhaps it has no place in Old Testament theology, but that requires a fairly narrow definition of the field.

Also, is it indeed true (as Brueggemann intends) that there are no categories which are appropriate for all cultures and times? After all, there are certain universal principles in the physical world, and there are certain universal principles in language, such that while each retains a unique flavour, they can all be interpreted (albeit imperfectly) by other languages (Linear B and such illusive language bits notwithstanding). Of course, with regard to Old Testament theology, the universal constant will be the text itself.

Brueggeman warns against reductionism, saying that conventional systematic theology cannot seem to get a grasp on the polyphony of voices in the Old Testament text. He warns against coming to narrow, flattened conclusions, and does not accept the possibility of ontological arguments vis-a-vis knowing the Yahweh behind the text, stating that, like a courtroom drama, truth is constructed and made real through testimony. The key element in Brueggemann's character seems to be justice, and it is a very communitarian approach.

Of course, this makes the ultimate knowledge of God a never-ending quest. The text will always be subject to re-reading with cultured eyes and renewed interpretation (realising that 'literal' reading is itself an interpretation, and the 'literal' reading of the text today is quite different from the 'literal' reading of the text a thousand years ago, and will be different a thousand years from now).

The book is easy to read. It begins with two chapters on the historical process of Old Testament Theology, which Brueggemann calls "retrospects." The outline for those two chapters give insight not only into the major theologians but also Brueggemann's overview of their contributions. Later, the core of the book which revolves around the formation of Israel's concept of the nature of God is creative, using the ligation process of a courtroom, and shows great care and skill in linguistics and what Brueggemann calls "imagination," of which he is an expert! While fresh in presentation, this work builds on classical Old Testament theologies arriving at similar conclusions. His commitment to the polyphonic voice of the Old Testament is seen in action throughout the work. "Israel's Countertestimony" (part II) is one of the most interesting sections of the book. I enjoyed the book very much, and would suggest it for use by pastors and academicians who are serious about hearing the Word of God in today's multicultural society.

Any serious student of theology must not miss the excellency of this book. Brueggemann with his two doctorate degrees is qualified and his writing experience of about 20 other books makes him the man of the hour for Old Testament.
He painstakingly starts with Luther and brings the movement of theology up to present in numerous chapters. He is not afraid to address the issues most have in weakness or inability not addressed. He starts to build upon the foundation that Yahweh is Yahweh in relation and that Israel is the witness of Yahweh. Their witness is recorded in Old Testament Scripture.

Using verbs, adjectives and nouns we can start to see Yahweh in relation, action and his character. He is not afraid to deal with testimony and countertestimony. Nor is he afraid to reveal and deal with tensions between issues where most have avoided or compromised. Neither does he soft stroke the Psalms of complaint in contrast to the high Psalms of faith and praise. Neither is he soft when he mentions Israel's commitment to justice in "alternative to the deathly ideology of technological, military consumerism".

He beautifully reveals Yahweh's relation with Israel and with the world. God's care for the world and the suffering of humanity. And revealing to all including Christians that the "Law" is not the legalistic document portrayed by most as supposed in contrast to "Grace". Israel with joy received Torah and it brought order to chaos.

Although he touches on the Holocaust a few times he never brings a conclusion into his book on the subject. He leaves you wondering what he thinks and why he brought up the subject. I would like to have had his thoughts and some insights from scripture. Just the mention of the Holocaust brings questions and a thirst for more understanding.

Your understanding of theology, Old Testament theology and of the intricate God of the Bible will be profoundly expounded and expanded. A must and a delight!

The book is easily read sections beginning with two chapters on historical information, called "retrospects." The outline for those two chapters give insight not only into the major theologians but also Brueggemann's overview of their contributions. The core of the book which revolves around the formation of Israel's concept of the nature of God is creative, using the ligation process of a courtroom, and shows great care and skill in linguistics and what Brueggemann calls "imagination," of which he is an expert! While fresh in presentation, this work builds on classical Old Testament theologies arriving at similar conclusions. His commitment to the polyphonic voice of the Old Testament is seen in action throughout the work. "Israel's Countertestimony" (part II) was one of the most interesting sections of the book. I enjoyed the book very much.

Brueggemann's magnun opus is truly that - a great work. It is very clear and readable. So much so that I took it on holiday and read it by the pool! While I did not always agree with him, I certainly found that I could not ignore him. Ultimately it sent me back to the Old Testament with a renewed appetite for this strange yet familiar book, and with a fresh thirst for the God Who speaks through it. I can think of no higher praise for such a book.

Walter Brueggeman has written his Magnum Opus in this book. He sets up the scenario of a law court and God is in this sense on trial. The question of the righteousness of God is dealt with (130ff) and answered by all the witnesses. Brueggemann brings out the polyphonic voices of the text as witnesses to the God of Israel concerning who he is (the nouns), what he will do (the verbs), and how he is to be served and much more. As usual with Brueggemann the exodus and exile are primary motifes, but more than that the kingship of YHWH over Israel and the world (He is depicted as creator). The most interesting point that Brueggemann makes for me concerns the nature of evil. Brueggemann sees evil as chaos or the messing up of God's good creation. It is not that evil is something added to creation, but instead subtracted from it. Brueggemann, throughout, brings up modern day world events in order to make application. This is an area in which the Church needs to listen and take note, because Brueggeman is skilled in this area.
He really does not leave any stone unturned and deals with the entire Old Testament. Get this book! It is worth the time and the money.

Brueggemann has done it again! This is a highly engaging (and venturesome) volume overflowing with the rhetorical flourishes of a truly fertile imagination expressed through the pen of a poet. Reading and rereading it has driven me back to the pages of Scripture with a renewed thirst and a desire to again probe as deeply as possible the well of life.

But ...

Brueggemann is unfortunately trapped in the typical inconsistencies that attend postmodernist epistemological skepticism, naive advocacy of minority voices, and the drudging mire of deconstructionism. Thus, while he disavows "Enlightenment certainty," he writes with certainty of the "polyphonic" nature of the textual witnesses. Unfortunately, while he is willing to go an extra step to draw together the coherency of law and love (and rightly so!), he is unwilling to do so with so many other issues. His unwillingness to attempt to show a plausible compliment (rather than hastily settle with an alleged irreconcilable competition) between what he terms the witnesses of the text, evidences a certain prejudice on his part -- a prejudice smugly offered by so many fashionable postmodernists. Thus many of his proposals smack of reactionary rhetoric rather than the sober and considerate ruminations of the scholar-poet he truly is. But then again, in the words of Brueggemann, "there are no innocent texts" -- not even his.

Brueggemanns railing against ecclesiastical "authoritarian reductionism" wearies the eyes at times; though we might just read him as warning us against overly deductive theological proposals (just as did von Rad and Eichrodt and others). In turn, he offers his own seemingly dogmatic proposals, especially as he exalts in an alleged plurality of witnesses (with great certainty, at that), as well as the purported virtue of the plurality of interpretive communities and proposals available to us (and that with a distinctly defensive posture). Of course, he is careful to couch his "observations" in the aesthetically appealing and disarming rhetoric for which he is so well-known and loved (even by me). (I must say that I do wish the "traditional" and conservative theologians were more rhetorically engaging -- even though Brueggemann does overwork our language at times, and his neologisms can be either instructive or strained.)

One final critical point: Brueggemann asserts that the OT provides all the ingredients for an engaging and world-opposing metanarrative (though neither he nor I appreciate that cumbersome term -- I prefer the streamlined, though dull, "worldview"). But due to his epistemological skepticism and socially reactionary attitude he does not think that the OT actually offers such a metanarrative -- only that it supplies all the ingredients necessary for one to construct in harmony with one's preferences. I suspect that if one were to be more willing to see the coherence of the diverse and dynamic witnesses in the texts, one would discover not only the ingredients for some arbitrary and localized metanarrative but the actual word of God that comprises a truly expansive and liberating metanarrative, a worldview to which we are called, commanded and commissioned to advocate in gospel proclamation.

In the end, I can only recommend that this volume be read and reread. But one must be careful not to be dragged unwittingly into the mire of postmodernist epistemological mumbo jumbo, critical inconsistencies, seemingly disingenuous rhetorical ploys, and self-stultifying dogmas. Read it. Read it again amd again with joy. But ... beware the postmodern poppycock.

Brueggemann is always a fascinating writer with a talent for bringing to surface the living remnants of the ancient texts of the OT. This a must read for anyone who seeks to familiarize his or herself with the OT and contemporary dialogue upon its contents. Brueggemann's book begins with at look past efforts to create a theology of the OT and present approaches to the text from leaders in the field. Even the first couple hundred pages make the book a worthy buy. It's introduction and presentation is excellent. The main content of the book takes a strikingly different tone, which casts off historical-critical details (but not the conclusions therefrom) and succeeds in presenting the testimonies of Israel in the OT. Cautiously attempting not to be too reductionist, he achieves an impressive accomplishment of showing the cohesive unity of the OT in its message. The dynamic I mostly enjoyed in this is work its ability to force you into facing some of the most haunting, exhilarating, and troubling aspects of Israel's testimony.

Also recommended: Other Brueggemann books of interest and much short: Prophetic Imagination and Hopeful Imagination.

I'm giving this book two stars mainly because Brueggemann makes a serious methodological error that is detectable as early as the Preface, and then disregards his own comments for the rest of the book.

Here is what Brueggemann says on page xv of the Preface:

"It is fair to say that much of the old critical consensus from which theological exposition confidently moved at mid-century is now unsettled, if not in disarray. A fresh theological exposition must work its way cautiously and provisionally in the midst of that enormous unsettlement. It is my judgment, however, that the unsettlement is not primarily a problem but is itself an important datum to be taken into account in fresh, venturesome efforts at Old Testament theology. It belongs to the nature of Old Testament theological interpretation that we are not permitted to be so sure as we once thought we were about such critical matters. This unsettlement is in part a result of our so-called postmodern epistemological situation. Underneath that reality, however, the unsettlement is a reflection of the nature of the Old Testament text itself and, speaking theologically, of the unsettled Character who stands at the center of the text. Thus the unsettlement is not simply a cultural or epistemological one, but in the end it is a theological one."

So he is affirming here that any Old Testament theology must recognize an inherent unsettledness in the text, and even in Yahweh Himself, and not seek to resolve it. For by doing so one robs the text of its genuine character and seeks to put something artificial onto it. He goes on to state that there must be a pluralism of faith affirmations, a pluralism of methods, and a pluralism of interpretive communities.

So far I have nothing to criticize really. One may disagree with postmodernism in terms of methodology, but at least he's been consistent so far. But his next move is directly contradictory to what he has just stated.

He proposes to treat the milieu of voices in a courtroom setting, allowing for each voice to give its 'testimony.' He labels three stages in this process: Testimony, Dispute, and Advocacy. The Testimony section is consistent with the appeal to pluralism, but the next two stages proceed to erase this pluralism. In the Dispute phase a verdict must be rendered, "an affirmed rendering of reality and an accepted version of truth." Then in the Advocacy phase this verdict, "a Yahweh-dominated truth and a Yahweh-governed reality," is urged against all other truths that are "Yahweh-free." This is where Brueggemann's method falls apart as he tries to hold on to postmodern terminology while still playing the modernist game. The rest of the book actually avoids coming to any distinct verdicts, and so the whole model which the Preface sets up is never actually followed through, even though it is laid out as the most important feature of his approach. It would seem from his initial comments that what he really wants to have is just the first stage, a perpetual open forum of voices and dialogue. The 'verdict' elements goes completely in the opposite direction, and so I find myself wondering why he thought that such a model would be so helpful.

Otherwise, the book has a lot of interesting things to say, and I'm not suggesting that it has no value. Simply take what good you can from it. I just think that Brueggemann needs to address his own internal leanings more fully before presenting this material in such a programmatic way.